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Opera hactenus inedita Rogeri Baconi

Fasc. V

SECRETUM SECRETORUM

CUM GLOSSIS ET NOTULIS

TRACTATUS BREVIS ET UTILIS
AD DECLARANDUM QUEDAM OBSCURE DICTA

FRATRIS ROGERI

NUNC PRIMUM EDIDIT

ROBERT STEELE

ACCEDUNT
VERSIO ANGLICANA EX ARABICO EDITA PER

A. S. FULTON | ?QS'£0

VERSIO VETUSTA ANGLO-NORMANICA NUNC
PRIMUM EDITA

OXONII

E TYPOGRAPHEO CLARENDON1ANO

M CM XX

OXFORD UNIVERSITY PRESS

LONDON EDINBURGH GLASGOW NEW YORK

TORONTO MELBOURNE CAPE TOWN BOMBAY

HUMPHREY MILFORD

PUBLISHER TO THE UNIVERSITY

PREFACE

The issue of this series has been interrupted by the war.
and this volume has been interpolated, for several reasons,
somewhat out of its proper place in the order of Bacon's
unpublished work, partly out of a consideration of the great
importance of the text on which he comments, and partly on
account of its influence on his whole work. Mediaeval students
will be glad to learn that the publication of the whole of
Bacon's work now seems assured.

As before, I have to acknowledge the ready assistance of
mediaeval scholars, among them Prof. A. G. Little, Mr. J. P.
Gilson, Dr. Cowley, Dr. Henry Bradley, the Librarian of the
Grand-Ducal Library of Saxe-Gotha, who forwarded for study
two Arabic MSS. of the Secretum Secretorum, happily re-
turned to him in safety, Mrs. Henry Dakyns, who many years
ago copied out and prepared the text of Le Secre de Secrez
with a view to joint publication elsewhere, to the Committee
of the Bacon Commemoration of 1914, who have materially
assisted in the preparation of this volume, and to others
named in the Introduction.

ROBERT STEELE.
Savage Club, W.C.

a 1

CONTENTS

PAGE

PREFACE iii

CONTENTS iv

INTRODUCTION ix

The Syriac Original xi

The Western Arabic Form xiii

The Eastern Arabic Form . . . . . . . xiv

The Date of the Eastern Arabic Text . . . . xv

The Hebrew Version xvi

The Translation of Johannes Hispalensis .... xvi

The Translation of Philip xviii

The Official Revision of Philip's Translation .... xxii

Bacon's Edition . xxiii

Achillini Text xxiii

The Taegius Text xxiv

Classification of Manuscripts xxv

[ Secreta Secretorum metrice composita xxviii

Bacon's Introductory Treatise xxviii

Bacon's Notes on the Text xxix

Printed Latin Texts xxx

French MS. Versions ..*..-. . ... xxxi

French Printed Versions xxxii

English MS. Versions xxxiii

English Printed Versions xxxiv

Welsh Versions ......... xxxiv

Early Dutch Versions xxxiv

German MS. Versions xxxiv

Italian MS. Versions . xxxv

Spanish Versions xxxvi

Arrangement of the Text xxxvii

Preliminary Matter xxxvii

Discourse I ......... xxxix

Discourse II ^ . xxxix

Discourse III ' Uj

PAGE

Discourse IV liv

Discourse V lvii

Discourse VI lvii

Discourse VII lvii

Discourse VIII lvii

Discourse IX . . . lviii

Discourse X lxi

The Translation from the Arabic Text lxiv

The Anglo-Norman Version lxv

TRACTATUS BREVIS ... AD DECLARANDUM—

De causa hujus operis 2

De veris mathematicis 3

De dictis et factis falsorum mathematicorum et demonum . 6

De dictis et factis verorum mathematicorum .... 8

De veris scientiis similibus in nominibus quatuor predictis . 9

De quibusdam astronomicis 12

De proprietatibus planetarum et signorum .... 17

SECRETUM SECRETORUM 25

(The chapter headings are indexed on pp. 28-35)

De proprietatibus lapidum 173

THE TRANSLATION FROM THE ARABIC ... 176

List of Discourses 179

I. On the Kinds of Kings 180

II. On the Quality of the King and the Nature and Conduct

Proper to him 1 84

The Superior Degree of Counsel 195

The Spring Season 199

The Summer Season 200

The Autumn Season 201

The Winter Season 201

The Parts of the Body 202

Diet 204

Waters 205

Wine 206

The Bath *. 209

Physiognomy • 219

III. On the Form of Justice 224

IV. On Ministers 227

V. On the Writers of Royal Warrants .... 242

VI. On Ambassadors 243

VII. On Superintendents 244

VIII. On Officers and Soldiers ...... 245

PAGE

IX. The Conduct of Wars • . . 247

On the Victorious and Defeated 250

X. On Talismans and Astrology 252

NOTES 267

SUMMARY OF INTRODUCTORY TREATISE . . 278
THE ' ETHICS ' OF ARISTOTLE. TRANSLATION

FROM THE ARABIC 284

LE SECRE DE SECREZ 287

A SELECT BIBLIOGRAPHY 314

INTRODUCTION

The text of the Secretum Secretorum, which is here printed as
edited by Roger Bacon with his introductory treatise and glosses, is
taken from a thirteenth-century manuscript in the Bodleian Library
from which all other existing copies of his edition appear to have
been derived. To complete the work and make it more generally
useful to students of mediaeval literature, certain passages unknown
to Bacon, but inserted by Achillini in his edition of 1501 from
a Hebrew version of the Western recension, have been added,
together with a literal translation of the original Arabic made under
my supervision by Mr. Ismail Ali and edited by Mr. Fulton, of the
Oriental Department of the British Museum, who is preparing an
edition of the Arabic text. This rendering will serve as a key to the
Latin, and at the same time will show the remarkable accuracy of the
original translation and the variation it has undergone.

The MS. (Tanner 116) is an English manuscript, which at one
time belonged Lto Archbishop Sancroft. It is described in Hack-
man's Catalogue thus : ' Codex membranaceus in folio minore,
ff. in, sec. xiii exeuntis ; binis columnis, haud eadem manu exara-
tus ; olim peculium Jacobi Windet, ex dono Jacobi Everitti Antver-
piensis.' It contains (1) R. B. tractatus ad declaranda quedam
obscure dicta in libro Secret! Secretorum Aristotelis (here printed,
pp. 1-24). (2) Extracts from Opus Tertium, &c, see p. 24. (3)
Secretum Secretorum (here printed, pp. 25-172). (4) Tracts by
Simon de Faversham, &c. It was apparently in English hands at
the beginning of the sixteenth century, as it contains some verses in
English by Robert Dey. Later copies (almost certainly of this
manuscript) are Trinity Coll. Cambridge 1036 (fifteenth century)
Fitzwilliam Mus. Carnb. McClean 153 (fifteenth century), C.C.C.
Ox. 149 (late fourteenth, Dr. Dee's copy).

A number of Bacon's notes are incorporated in a MS. of the
Secretum in the British Museum MS. 12 E. xv, which afterwards
belonged to Edward IV when a youth.

The date to be assigned to Bacon's share in this work lies
between well-fixed limits. In the first place, the fact that he uses

Vlll

the method of glossing would dispose us to put it early in his career.
In the second, the fact that he alters the manuscripts before him
when they treat of the length of the year (p. 80), preferring the worse
to the better reading, shows that he had not, at the time of writing
the note, arrived at the sense of the importance of accuracy in
astronomy which he entertained, say, in 1267, when he wrote the
Opus Majus. Thirdly, a number, of the notes were written soon
after his return to Oxford, after a stay in Paris (pp. 34, 38). I am
therefore inclined to put the completion of the text and notes at
some date before 1257, when he returned to Paris. The glosses,
interlinear in the MS., are printed here immediately below the text as
large-print notes.

The introductory treatise is much later. It must be some time
after the comet of August, 1264 (p. io?'2). It must even be after
1267. On p. 314 Bacon is very severe on 'glomerelli nescientes
Grecum ' for their confusion of ' matesis ' and ' mathesis ', translating
the first as ' knowledge ' and the second as ' divination '. Unfortu-
nately he had in 1267 fallen into the same mistake (Op. Maj. i. 23915),
and repeated it next year (Op. Tert., Brewer, p. 2 76), though he
corrected it in his Greek Grammar (p. 1182), and in his Mathematics.
I am inclined to place the date of the introduction at about 1270,
especially in view of Bacon's remarks about a forthcoming total
eclipse (n32), which must refer either to that of June 13, 1276,
visible in the polar regions, or of Oct. 28, 1277, visible in East Asia,
which however did not become visible in England or France (unless
the passage was written before the eclipse of May 25, 1267, visible
in Italy).

The Secretum Secretorum exercised so great an influence on the
mental development of Roger Bacon that merely on this ground
a study of it would be interesting. From his first work to his last he
quotes it as an authority, and there can be no doubt that it fortified,
if it did not create, his belief in astrology and natural magic. It
came to him and his contemporaries as an unquestioned work of
Aristotle, which must ffave been known to exist for over a century,
since it was quoted by Mesue, p. 273 (eleventh or twelfth century1)
and a portion of it was translated c. 1135 in Spain, though Averroes
in 1 177 says, in his commentary to the Ethics (Lib. X in fine), that
the ' de regimine vite ' had not yet come into his hands. The

1 He quotes, however, only from the intrusive ' de oculis ', and even then not
from any text known to us.

absence of a Greek text could make no difference to its reception —
there was no original text known at the time of many other un-
questioned works of Aristotle — though Bacon seems to have
hypnotized himself into a belief that he had seen one (p. 17210).

The Secretum is perhaps the best known of that large family of
works in which the man of the study takes upon himself the task of
telling the man of affairs what he should do. Whistler is reported to
have said that if artists went upon the Stock Exchange the qualities
necessary to make them good painters would enable them to beat the
men of business out of hand. No doubt the charlatan element in
his own character would have carried him far on the road to success,
though the state of his affairs does not lend support to his dictum.
The long list of late classical treatises given by Mai in his Scriptorum
vet. nova coll. ii is a proof of the popularity of the theme. There
are several Arabic treatises of the kind, the relation of which to the
Secretum is not close. Among these are B.M. Add. 7453 (the teach-
ing of Aristotle, see p. 284), and the 'Peri Basileias ' published in
Arabic and Latin by Lippert in 1891 as a Halle dissertation. Giraldus
Cambrensis wrote c. 12 17 'de principis instructione ', ed. Warner,
1891, Guibert of Tournai ' eruditio regum et principum' (1259),
Ptolemy of Lucca (d. 1322) 'de regimine principum ad regem
Chypri ', printed under the name of St. Thomas, Aegidius Colonna
'de regimine principum', the author of the 'liber de informatione
principum ' (1297-1314) translated into French by Jean Gollin in
*379- William Peraud, prior of the Dominicans at Lyon, ' de erudi-
tione principum ', also printed among the works of St. Thomas, Fray
Francisco Ximenes, Bishop of Elenia, ' Crestia, regiment de princeps '
(see Knust, p. 297). Other works are — John of Wales (d. 1303),
' Breviloquium ', and Vincent of Beauvais, ' de regimine principum '
(c. 1263).

The ' Somnium Pharaonis ' of Jean de Launha or de Limoges is
a very interesting work of this class, evidently written in consequence
of the popularity of the Secretum. It is dedicated to Thibaut of
Champagne, King of Navarre, and was once assigned to the early
years of the thirteenth century. In that case it must be before 12 16,
but modern scholars put the date as about 1250, a much more
probable one.

The book contains professedly the secret doctrine of Aristotle, the
acroatic or esoteric teaching which he reserved for his most intimate
disciples, as opposed to the exoteric learning put at the disposal of

the public generally. The distinction is one which dates from his
own lifetime ; it was universally known, and amply accounts for the
attribution of such a work as the Secretum Secretorum to Aristotle ;
no student in the Middle Ages could be blamed for receiving it as
possibly genuine, however different from the books he met with in
the schools.

Had then the book any claim to a Greek origin? I think not.
Greek ideas, Greek commonplaces have been caught up into its
text, Greek treatises have been incorporated with it, but the texture
itself of the original work is oriental, not western. I believe it to
have had its origin in the interaction between Persian and Syriac
ideas which took place in the seventh to ninth centuries of our era,
and probably at the same time as the Alexander legends studied by
Dr. Budge.

It will perhaps be convenient to have a general summary of the
history of the text, before going into particulars. No Syriac text has
yet been found, though there is every probability that it has existed.
The Arabic is found in two forms which I name provisionally Eastern
and Western. Both obviously contain additions, but fortunately
in the Western form the additions are nearly all at the end, while in
the Eastern they are incorporated in the body of the work. By
striking out these additions we get a fair idea of the text of the
work, which can be most readily studied in Dr. Gaster's translation
of the Hebrew version of the Western form, paragraphs 1-79 omitting
48. Though the list of discourses in the Eastern form is 10 and the
Western 8 (or 7), the titles are the same and each is really in 10
discourses, though the Western calls some of them ' gates '.

A Latin translation of a part of the Western expanded text was
made early in the twelfth century, but the whole text of the Eastern
form was translated in the thirteenth century by Philip of Tripoli.

No Latin text corresponds in order or content to any Arabic text
we know, and all the Latin texts we have are of the same general
form. The tenth discourse of the Arabic is cut up, a great part
omitted, the remainder displaced, part being added to the ninth, the
rest to the second book. A new tenth book for the Latin is formed
by taking the section on Physiognomy from the Arabic second book
and making it a complete book. It seems possible that the Vulgate
text thus formed is not the original Latin of Philip, but one edited
by authority. The reasons are (1) Philip speaks in his introduction
of geomancy. This (the calculation of the numerical values of

names and predictions therefrom) was in the original ' dictio decima ',
while there is no other trace of geomancy in any Latin text. (2)
Bacon expressly tells us that most valuable sections of the text had
been removed by dunderheads. (3) Though all the texts are
Vulgate yet in some MSS. the chapter headings at the beginning
show the Arabic order, e.g. physiognomy before justice, and the title
1 dictio decima ' in its right place, indicating that some MSS. must
have existed with that arrangement. (4) In all the best Vulgate MSS.
the proper ending of the (original) tenth book is preserved, and may
be found at the end of Book II before Justice.

All the Latin MSS. are then of one main variety. They differ
among themselves by omissions and additions, the principal additions
being a chapter ' de oculis ', another from Avicenna ' de viperis ', and
a note from Pliny as to the effect of the moon. Bacon's text is a
variety of the Vulgate, modified by dividing it into four books, and
adding new captions to the chapters. This text is otherwise a very
good one, but it has had no effect on the MS. tradition.

The first printed Latin texts are very much abbreviated, printed
from late fifteenth-century manuscripts. Two editions of the Vulgate
text were printed before 1500. But in that year a composite text
was printed for Achillini which had no manuscript authority. He
seems to have got hold of the Hebrew version of the Western text, or
of some early Latin version, and to have inserted its thirteenth
and last section, which has no relation to the Eastern text, in suitable
places of Philip's version. As the Achillini text is the one generally
met with, this has caused a certain amount of confusion.

The Syriac Original.

In the introduction to the work as we now have it we are told that
it was translated from Greek into Rumi, and from Rumi into Arabic,
by Yuhanna ibn el-Batrik (or Ibn Yahya al-Batrik). Rumi is the
common word for Syriac, when it does not mean Greek, and Yuhanna,
who died a.d. 815, was a well-known translator, physician of Al-
Ma'mun, who is said to have rendered the Politics and the Historia
Animalium into Syriac, and the De caelo et mundo and the De
anima in epitome, with other works, into Arabic. There does not
seem anything obviously unlikely about the statements that a Syrian
text has existed, and that it was translated into Arabic about the
beginning of the ninth century by Ibn al-Batrik, while it is to be
hoped that English scholars, at any rate, have dropped the pose that

a manuscript attribution is a decisive argument against the supposed
author or translator having any connexion with the work.

A curious confirmation of the possible existence of a Syriac
version has lately turned up in the publication by Dr. Budge of
a thirteenth-century collection of medical treatises and receipts
in Syriac (Syrian Anatomy, Pathology, and Therapeutics, 2 vols.,
London, 1913). Among them (ii. 540)- is the formula for calculating
victory by taking the numerical value of the names of the generals
and casting out the nines (see pp. lx, 250). This formula is identical
with one which exists in both forms of the Arabic text, though it is
omitted in the Vulgate Latin version.1

It is unlikely that the Syriac text, if it should ever be found,
will bear the name of the Secret of Secrets. Perhaps the traditional
name preserved by Al-Makin, The Book of the knowledge of the
Laws of Destiny, or the Kitab-al-siyasa of Ibn Khaldun, its alterna-
tive title in Arabic, may afford some clue. It is quite possible, even,
that the Syriac original may correspond to a part only of the original
Arabic form.

Another passage of Al-Makin, giving alternative names, but
evidently relating to the Secrehun, runs thus :

' Aristotle translated the books of Hermes, an ancient sage of
the country of Egypt, out of the Egyptian into the Greek language,
and he explained in his translation the sciences, and wisdom, and
knowledge which were derived from them, and among these books
was the " Book of Astemganos " wherein were described the gods
of the men of olden time . . . (and the worship of seven spirits).

' And besides this he wrote the book which is called " The Book of
Astamatis " which treateth of the breaching of cities, and fortresses,
and kings' houses, and of the submission of kings, and of how men
should make use of talismans and of the knowledge derived there-
from, and of the names which will bring down rain and water to
them in the desert and in the waste land, whensoever they utter
them.

• And besides these he wrote a work which is called " El-Setutas "
wherein he treateth of the knowledge of the stars, and of lucky and
unlucky days, and of what it is meet for men to do when the moon
entereth among the eight-and-twenty stars, and among the twelve
stars, and when new moon is of good or evil omen.

1 See Athenaeum, July 26, 1913, and independently Dr. Gaster, Journal of
R. Asiat. Soc, April 1914.

Xlll

' And he wrote other books which treat of the healing of animals'
bodies, and of stones, and of trees, and of the stone which hath
healing properties ; and the " Book of the Ladder " which resembleth
his other books of science.' — Budge, Alexander, vol. ii, pp. 384-5.

Other Syriac versions of similar treatises, not now extant, have
existed in the past. Thus in the preface to the pseudo-Aristotelian
' de lapidibus ' (ed. Rose, Zeit. fiir deutsches Alterthum, N.F. xvi,
1875, p. 349) we find the statement: ' Hunc librum dedit magnus
Aristotiles filius Nichomachi magister Alexandri Magni regis Phylippi
regis Macedonum filii. Et ego transfero ipsum ex greco sermone in
ydyoma syrorum.' A list of Syriac versions of Aristotle is found
in Hottinger's Bibliotheca Orientalis,\\. 219-41.

The Western Arabic Form.

The earliest version of the Secreticm Secretorum in Arabic con-
sisted originally of seven (Oxford Laud Or. 210) or eight ' discourses ',
to which, in all forms now known, a number of additional sections
have been added, without any change being made in the prefatory
announcement. The ' discourses ' are of very unequal length ; the
first, second, and third constitute the main body of the work, the
other four or five being identical with the remaining seven of the
longer version but split up differently. To this primitive work our
MSS. add certain ' gates ' — the treatise on Physiognomy, the • regimen
sanitatis ', and a special discourse on alchemy and the properties of
precious stones. No MS. follows the division into seven or eight
' discourses ' it announces, all are in ten, the three additional ' gates '
making thirteen.

It is in the seven-book form that it was known to Haji Khalfa,
Mustafa ibn 'Abd Allah called Katib Chelebi (died 1658), who thus
describes it under no. 10202 (I quote the Latin translation of his
Encyclopedic list in Fluegel's edition) : ' Kitab el siyasset, liber
rectionis de republica administranda. Septem libri politicorum, quos
Aristoteles Alexandro composuit, cum hie ab ipso vehementer pete-
ret, ut nonnulla scriberet, quae ei regula essent, ad quam illo absente
recurrere potest. Librum Arabice verterunt'. The Secretum is
again described under no. 7102 (vol. hi, p. 591): 'Sirr el asrar,
arcanum arcanorum de sapientia, auctor Yemeni. Archetypum
graecum, ex quo hoc opus tempore Mamuni conversum est, philoso-
phum auctorem habet, qui in favorem Alexandri de aministrandis
regnis subjectis et exercitu scripsit.' Steinschneider (A/farabi,

XIV

p. 142, n. 1) thinks Yemeni a 'confusion with Al-Hamdani. Pusey
in the Bodleian Catalogue, ii. 578, quotes Haji Khalfa 10202 as
concluding 'Arabice vero in gratiam Almamun ab Hanifa versuni
esse'. Dr. Cowley of the Bodleian Library is kind enough to inform
me that Pusey quotes from the Bodleian MS. CCCC.XXII which
has a different reading from Fluegel's text, and a better one. Hanifa
is, however, impossible as an epithet, and Dr. Cowley suggests a
simple emendation which makes the note read : ' then the Caliph Al-
Ma'mun had it translated into Arabic, and thought very highly of it.;
This disposes of Hanifa, and probably Yemeni should disappear with
him.

The list of books in the Laud MS. (which I quote as W.) differs
from that of Dr. Gaster (par. 7) by treating his sixth and seventh as
one, making his eighth the seventh.

I have ventured to call this version the Western form because
(1) it was this text that was known to Johannes Hispalensis in
Spain ; (2) it was this text that was translated into Hebrew by
Harizi in Spain; and (3) it was this text (or Harizi's) that was
translated into Spanish as the ' Poridad de las Poridades '.

The Eastern Arabic Form

is that which formed the basis for the Latin translation of Philip, to
which it corresponds pretty closely. The chief differences from the
Western form are in the additions incorporated in the second ' dis-
course ', though there are considerable minor accretions in all parts.

In addition to everything in the Western form, Discourse II
of the Eastern form contains the treatise ' de conservatione sanitatis '
(pp. 64-8), the summary of Johannes Hispalensis (pp. 68-83), ^e
' regimen sanitatis ', a tract of pseudo-Diocles ' de divisione corporis '
(pp. 83-7) — (the continuation of the ' de conservatione sanitatis5
(pp. 87-9) is only found in the Latin) — chapters on food, water,
wine, and oxymel (pp. 89-94), a further continuation of the ' de
conservatione' (pp. 94-6), an account of the Hammam (pp. 96-7),
an account of the preparation of a universal medicine (pp. 98-105),
and an account of the use of astrology in phlebotomy and medicine
(pp. 109-10).

It ends in most Eastern Arabic MSS. with the 'de physiognomia '
(pp. 164-72), though in one of them this tract forms part of
Discourse III.

Discourse III, 'de justitia', corresponds closely with the Western

version. Discourses IV and V of the Eastern version make Dis-
course IV of the Western scheme ; they contain long interpolations.
Discourses VI and VII are cut out of Discourse V, VIII is VI, and
IX is VII. Discourse IV of the Eastern scheme is further enlarged
by the story of the Jew and the Mage (pp/ 144-6) which is not found
in the Western Arabic, and is replaced in the Hebrew version by a
warning against red-headed counsellors. Discourse IX is enlarged
by a section 'de electione temporum ' (pp. 155-6) of an astrological
character, while Discourse X, ' de scienciis incantamentorum ' (pp.
157-63), is a scientific theory of talismans, to which every Arabic
MS. adds a different series of illustrations. It includes the oldest
known text of the ' Emerald Table ' of Hermes. It is replaced
in the Western form by Gate XIII which treats of alchemy, talismans»
and the properties of gems.

The Date of the Eastern Arabic Text.
There can be little doubt that the process of accretion by which
this version was formed was a gradual one. One of the additions
(p. 58) may have been made at the beginning of the thirteenth
century. The passage 'Sane puella in domo patrisfamilias ex nimio
studio sciebat cursum anni et astrorum, . . .' may possibly be a refer-
ence to the learned lady ' nondum vicesimum agens annum ' Con-
stantina, daughter of the Archbishop of Athens, who 'pestilentias,
tonitrua, eclipsim, et quod mirabilius fuit, motum praedicens, omnes
suos auditores infallibiliter praemunivit' (Matt. Paris, v. 286). Mat-
thew's authority for this is John of Basingstoke, who had been her
pupil and who first appears in Grosseteste's Register as Archdeacon
of Leicester in 1240 (there was an Archdeacon Robert in 1236-7) ;
he died in 1252. If we assume, as an outside limit, that John was
60 when he became Archdeacon, he would be born about 1180, and
as we know that he studied at Oxford, and ' Parisius diu studuisset et
legisset', he could not have got to Athens before 1210, and most
probably much later, since the Testament of the Patriarchs, which
he brought from Athens on a second visit, was translated in 1240-2.
This gives us then an approximate date for the^ completion of the
longer Arabic version, as after 1220. But very possibly the Arch-
deacon's story is mere romance, and the reference in the Arabic text
is a generality, founded on some such story as that of Hypatia.

1 The Archbishops of Athens in the early thirteenth century were Michael
Akoniinatos, 1 175-1206 (Greek), who certainly never had a daughter, Berard,
Nov. 27, 1206-23, and Conrad, 1223-?, of whom nothing is known.

XVI

A second line of conjecture, pointing to a somewhat similar date,
is the great stress laid in it on astrology, which came into popularity
in Mohammedan courts only with the Mongol dynasties. Al-Fakhri
(1258), Archives Marocaines (1910), vol. cvi, p. 28, says: ' Sous la
dynastie des Mogols, au contraire, toutes ces sciences furent
delaissdes et d'autres y furent en vogue, telles que la science des
finances et de la comptabilite', pour l'etablissement du budget, et la
supputation des recettes et des depenses de l'Empire, la me"decine
pour preserver les corps et les temperaments, Pastronomie qui
apprend a choisir les conjonctures favorables.' It is to be noticed
that the earlier (Western) version contains only one reference to
Astrology, that in pp. 60-2.

A third hint might have been expected from the statement as to
the length of the seasons, inserted in their descriptions. These are
not found in the Western version, from which the translation of
Johannes Hispalensis was made. If we could trace their source, or
find approximately the date at which they were correct, we should
have made another step forward. Unfortunately the astronomers
whom I have consulted seem to agree that at no period could these
statements have been true.

The Hebrew Version.

The Western eight-book form was translated into Hebrew, as
it appears, by Judah Al-Harizi, who flourished n 90-1 2 18, and in its
Hebrew form was widely spread, especially in Spain. His text has
been edited, with an introduction and an English translation, by
Dr. Gaster for the Royal Asiatic Society, 1907^8.

Harizi made a number of alterations in and additions to his text,
some of them merely explanatory. Among the additions are large
parts of §§ 20 and 21 (Gaster's translation), 23, all 28, 32, and part
of 46, 58, and 62. The most notable addition is the section on
alchemy §§ 125 and 128, on the magic ring § 126, and on poison
§ 127. The alchemy is plainly Hebrew and very interesting.
Achab (Achavo in the Latin) is a sea-eagle.

The Translation of Johannes Hispalensis.

A large number of manuscripts exist of a translation of part
of the Secretum Secretorum made by a well-known Jewish writer,
Johannes Hispalensis or Hispaniensis, early in the twelfth century for

xvu

a Spanish queen, Theophina or Tharasia. The tract, as we know it,
consists of an introduction, which incorporates the greater part of the
prologue of Yuhanna ibn al-Batrik (p. 39) and the treatises * de
regimine sanitatis ' and ' de calore naturale ' from the Western form.
A text of it was printed by Hermann Suchier in his Denkmaler
provenzalischer Literatur u?id Sprache, Halle, 1883, pp. 472-80,
from eight manuscripts in the British Museum, to illustrate a
Provencal verse poem of the first half of the thirteenth century,
pp. 201-13, which, except lines 313-76, is founded upon it.

Johannes Hispalensis (called Avendeath) was a Jewish translator
in Toledo (1135-53) who worked for Dominic Gundisalvi, Arch-
deacon there. A list of his translations is printed by Stein-
schneider, Jiidische Uebtrsetzer des Mitlelaliers, p. 981.

A possible Tharasia was daughter of Alphonso VI, king of Leon
and Castile. She was wife of Henry, Count of Burgundy, and
mother of the first king of Portugal (n 12-28). She died Novem-
ber 1, 1 130 {Art de verifier, Paris, 1818, vii. 2). No Theophina can
be found, though this form of the name has the best MS. authority.

This version had a great success : many translations of it in
Italian, German, and the Romance languages are described.

In the best MSS., e.g. Add. 26770 B.M., the translation is headed
by the following lines and preface :

Hoc opus exiguum regi princeps medicorum
Mittit Alexandra servatus ut ille tenore
Propositoque modo medici non indiguisset.

Hoc mitto vobis ut vos securus eodem

Ordine vivatis ne frustra distribuatis

Res vestras medicis quia non opus est homicidis.

Epistola Aristotilis regi magno Alexandro de observacione humani
corporis directa quam Johannes Hyspaniensis inventam Teophine
Hyspaniarum regine transmisit.

Domine T. Hispanorum regine Johanne*s Hyspaniensis salutem.
Cum de utilitate corporis olim tractaremus, et a me ac si esset
medicus, vestra nobilitas queret brevem libellum facerem de observa-
cione dyete vel de corporis continencia, id est, qualiter se debeant
continere qui sanitatem corporis cupiunt conservare, accidit ut dum
vestre jussioni cogitarem obedire, hujus rei exemplar ab Aristotile
philosopho Alexandro editum repente menti occurreret, quod exscripsi

XV111

de libro qui arabice dicitur sirr al asrar, id est, secretum secretorum,
quod fecit, sicut dixi, Aristotiles philosophus Alexandra magno de
disposicione regiminum, in quo continentur multa regibus utilia.
Que quidem jussu imperatoris sui a multis quesivit, de cujus
invencione sic ait :

1 Egressus sum diligenter inquirere quod michi preceptum est ab
imperatore, et non cessavi sollicite querere loca et templa in quibus
suspicabar philosophorum opera esse et abscondita, donee ad quod-
dam altare quod sibi edificaverit Hermes in que Sol venerabatur a
■quibusdam, ibique inveni quendam virum prudentem et religiosum.
Huic adhesi, huic placere studui, et verbis dulcissimis eum linivi.
quousque locum secretum mihi detegeret ; in quo inveni plura scripta
philosophorum secreta. Ibique hunc librum aureis litteris scriptum
inveni, et sic invento hoc quod querebam cum gaudio reversus
sum.'

Quod de greco in arabicum translatum, transtuli in latinum.
Possideat ergo nobilitas vestra hoc opus, deo annuente, cum corporis
sanitate.

There are a large number of MSS. of this version in Paris, London,
and elsewhere.

The Translation of Philip.

At some time in the first half of the thirteenth century a translation
of the longer Arabic text was made by a certain Philip, of whom we
.know nothing, for an Archbishop Guido, of whom we know equally
nothing.

The earliest quotations from this version are to be found in Roger
Bacon's 'epistola de accidentibus senectutis ' written between 1243
and 1254, probably about 1247. These quotations are not from the
tract of Johannes Hispalensis.

It is quoted by Guibert de Tournai in his Eruditio Regum et
Frincipum, written at Paris 'apud fratres minores ', October 1259
(PP- 57, 58, 59' 66-7> 69, 70, 76).

It is also known to Albertus Magnus, de Animalibus, i. 2, who
quotes from the Physiognomy the story of Hippocrates, and makes
several other citations. The date of this work is put at about 1260.
A quotation appears in the early comment on Boethius, de consola-
tione et disciplina scolarium, and in Michael Scot, de natura So/is et

XIX

Lune, while the Emerald Table (pp. 115-17) is quoted by Albertus,
de mineralibus.

In his dedication Philip states that the book was found at Antioch.
Some doubt has been thrown on this remark, but without reason :
Antioch was a very likely place for the free exchange of thought
between Christians and Mohammedans at the time.

Though we know nothing certain of Guido or Philip we have some
materials for conjecture. The translation is dedicated in the Vulgate
MSS. ' Guidoni Vere de Valencia, civitatis metropolis glorioso ponti-
fici ', a form which is obviously incomplete, and accordingly soon
passed into ' civitatis tripolitani glorioso pontifici '. Bacon supplies
in his title the name of the archiepiscopal see as Napolis, i. e. Naples.
If this is true, Guido could only have been archbishop between 1247
and 1253.

Philip, who had been in his service and was now separated from
him, is called in the body of the work in several early manuscripts
' Philippus Tripolitanus ', e. g. ' Incipit liber quartus. Transtulit
magister Philippus Tripolitanus de forma justitia' (B.N. fonds latin
6584, 11119 &c). We know of a Philip of Tripoli who was canon
of Byblos 1243-8, chaplain of Hugo, Cardinal of St. Sabine, canon of
Tyre, canon of Tripoli (provision of 1243, not filled 1248), elected to
see of Tyre Oct. 26, 1250, but declined it in favour of N. cantor of
Tripoli 'our chamberlain': licence 1251, Jan. 15 to keep all offices
together in Tyre, Sydon, and Tripoli after election of N. to Tyre.
Chaplain of Innocent IV March 8, 1251.

We get hints in a brief of 1243 as to the business that may have
taken Philip to Antioch : the Bishop of Tripoli, who had never
fathomed ' the mysteries of Donatus and Cato ', having been excom-
municated and interdicted by the patriarch of Antioch. We have no
hint as to any connexion of a Guido de Vere with Valence or
Valencia. He may possibly have belonged to the Lincolnshire
Anglo-Norman family of de Vere, in which Guido was a family
name. I can find no other Vere family in Western Europe in which
Guido was a family name. In this one we meet a Guy de Vere in
the 1 131 Pipe Roll, another in 1173 supporting Henry II against his
sons, in 1 1 80 paying a fine for not destroying a castle in Lincolnshire,
in 1 199 a benefactor of the Hospitallers, in 1204 a benefactor of Selby
Abbey, and another in 1233 as a tenant of Ranulf de Blundeville,
Earl of Chester. The persistence of the name in the family for
a century almost creates a probability that our Guido de Vere was

a member of it.1 It may be worth noting that there is a blank in the
list of the Archbishops of Tyre between 1244 and 1251.

Everything then seems to point to a period of about 1 243 for the
translation of Philip, with the exception of some verbal resemblances
in Michael Scot's f de secretis ' to phrases in the introduction of the
physiognomy of the Secretion Secretornm. If the attribution of this
tract is genuine it must have been written before 1234, and if the
similarity of phraseology is convincing the Secretum Secretorum must

1 Approximate Genealogy of the de Veres of Lincoln and Yorks.
William Ingelram

John Ingelram

Erneis de Barun

(4) ?? Robert de Vere alive 1135

Adelina m. Erneis de Gousle

(1) Robert de Gousle

alive 1 166

(5) Guy de Vere

I ?b. mo ?d.

(6) Guy de Vere (7) Gilbert de Vere
? d. 1205 Abbot of Selby
1160-84

•~-~ wife of (b. 1 1 58) (3) (2) Adam de Gousle m.
Simon de Crevearn d. 1203

dau.

2 sons and 2 dau.
(in 1186)

(8) Gundreda
m. Nicholas de
Chevrincourt

(9) Walter de Vere m. Sibilla de Kyme
b. 1189 I d. 1212

Wm. Melton
de Vere

(ro) Simon de Vere (11) Guy de Vere
b. 1208 b. 1212

(10) Simon de Vere
b. 1243

(r) Monast. ii. 200, vi. 287 ; Lands in Gousle and Witton 1166 (Lib. Niger} :
with Adelina grant to Whitby ; Grant of Church at Gousle to Bridlington
(Burton 230% confirmed by Walter Fitz Adam. (2) Adam (Hunter Pipe Roll
1 R., p. 61), Chancery Roll 3 J. (3) Yorks. Arch. Journ. 4. 242. (4) Witness
(II35-54) Selby Coucher, 1. 31, 2. 229; Charter of Battle Abbey (1126-33)
but TShropshire. (5") Hunter, 31 H. 1 (p. 30) ; Fines, 8 H. 2, 11 H. 2, 14 H. 2 ;
Selby Coucher. ii. 224, 229, 298. (6) Fines, 16 H. 2, 17 H. 2, 26 H. 2, 27 H. 2,
1 Rich. (p. 6r, Hunter Pipe\ 3 John ; (Chancery), Selby Coucher, ii. 295, 296,
297, 298, i. 18. 7) Selb}? Coucher; Monast. Aug. (8) Selby Coucher, ii. 296.
(9) Hardy Fine Rolls, p. 324 (Simon de Kima was his father-in-law) ; Burton,
p. 230. (10) Confirmation, 1229 (Burton, 374); Confirmation, 1264 (Burton, 230),
(11) Close Roll. 1233.

Guy de Vere the second was a benefactor of St. John of Jerusalem (Charter
1 John , and if Archbishop Guido belongs to this family he was probably his son.

XXI

have been in his hands. I must confess that the arguments of
Prof. Foerster on this point do not carry conviction to me. On the
other hand there is no reason why Scot may not have had the Arabic
text, or its sources, before him.1

There can be no doubt but that Philip was acquainted with the
work of his predecessor at least, and that he incorporated it in his
text. The paragraph ' Cum hoc corpus corruptibile sit ' (p. 68) is not
found in the Eastern text, but is the introduction to the 12th 'gate'
of the Western text, and could only have been taken by Philip from
Hispalensis direct. From this point to p. 8115 Philip incorporates
the Hispalensis text, adding his own translation of the large additions
in the Eastern text. He then found a long section in Hispalensis
(8ily-8315) which was not in the Eastern text at that place — and this
he took over into his book without noticing that it came in later
in his text (885-8910 being the same as 8r19-30, and 9422-962 another
form of 821-838). Lines 9-15 on p. 83 are probably an addition to
some MS. of Hispalensis and are not in either text, though incorpo-
rated by Philip (lines 16-20 seem to be a gloss, added sometimes at
the end of the ' de oculis ', p. 86). We may note that one or two

1 There are in the introduction of Scot these phrases only which have
a verbal agreement with the Secretum.

p. 206. Hujus enim scientiae inquisitio est in pulcherrima natura, cujus perfedio
aitribuitur physionomo de numero antiquorum Physione summo doctori in scientia
naturali (cf. 16424).

p. 207. Consttiuo ergo, o Frederice Imperator, tibi ex hac scientia physionomiae
regulas et constitutiones abbreviaias : quas tibi pono satis sufficienter. Jugo
quarum si te bene adjeceris . . . i^cf. 1662)

In part i. chapter 1, in a long discourse on conception :

p. 212 Et sicut de calibe et silice exit quandoque scintilla, ita de spermate
exit quandoque conceptio, et matrix est embrioni sicut olla ad coquendum epulum
(cf. 1 66«).

Part ii, chapter 24, after quoting Hippocrates, Galen, and Rhasis :

p. 264. Sed antequam venia&nus ad totam intentionem nostri sermonis ex
praerogativa dicimus quod valde cavendum est in omni tempore ab obviatione et
societate hominis infortunati. opus naturae superioris. ut ab homine cui diminutum
sit aliquod tnembrum, ut oculus, manus, etc. (cf. 1678).

Cap. 65, in the course of a chapter of over sixty lines :

p. 299. Cujus nasus fuerit simus significat hominem impetuosum, vanum
mendacem, luxuriosum, debilem, instabilem, cito alteri credentem et con-
vertibilem ad utrumque. Cujus nasus fuerit in medio latus et dechnet ad summi-
tatem sui, significat hominem facile mendacem, vanum, luxuriosum, verLosum,
& crudelis fortunae (cf. 16825, 16828).

These extracts, of which only the first three show verbal coincidences, do not
seem sufficient to warrant the assumption of anything more than a knowledge
by Scot of the treatise on Physiognomy in either Arabic or Latin. The history
of this section of the work is still so obscure that it is quite possible that it
was translated as a separate work and incorporated by Philip in the same way
as the translation of Johannes Hispalensis.

XX11

Secretum manuscripts have gone so far as to introduce the Hispalensis
preface into the text at p. 68.

There can hardly be any doubt that Philip was French-speaking :
the use of ache (parsley), betes (p. 97), is sufficient proof, but we have
several Latin words used in the sense of their French derivatives,
probus for preux, indiscretus for itidiscret, extraneus for ttrange,
bajulus for bailli, citra mare in opposition to outre-mer, and so
on. We are referred to a dissertation by Taube which I have been
unable to see for other proofs by C. B. Hase.

The Official Revision of Philip's Translation.

The difference in order between the Arabic and Latin texts points
to the conclusion that an extensive work of revision was carried on
before the form in which we now have the Latin text was established.
The most important changes, as has already been said, were the
elimination of the magical element in the tenth discourse and the
removal of the physiognomy from the end of the (Arabic) second
discourse to take its place as the (Latin) tenth book. Even if we
had only Philip's preface before us we might be led to suspect some
tampering with the book, since we find in the body of the Vulgate
text nothing of the ' operandi incantaciones et celimanciam et
geomanciam ' of which he speaks (p. 26") in his dedication.

As a matter of fact Bacon tells us plainly that some such process
of editing had taken place before he undertook to gloss the work.
' Et multa exemplaria non habent illam doctrinam, quia stulti non
voluerunt scribere, set abraserunt a libris suis, sicut exemplaria
quatuor que nunc inveni Oxonie non habuerunt ilia, nee similiter
multa alia, set Parisius habui exemplaria perfecta' (p. 3931). ' Item
cum in correccione istius exemplaris habui quatuor exemplaria, scio
quod ablata sunt ab eis quedam capitula per stulticiam aliquorum.
Et ideo querantur in aliis exemplaribus. Solebam enim habere
integrum quantum fuit translatum' (p. 17210).

It would be tempting to connect this revision with that ordered by
Gregory IX in 1231 of the ' libri naturales ', which were not to be used
' quousque examinati fuerint, et ab omni errorum suspicione purgati ',
but there is absolutely no reason for doing so.

We have no MSS. which represent this earliest form of Philip's
version, and Bacon's is the fullest text we have, but there are traces
of the earlier order in the indexes of many of the Vulgate MSS.,
in which (only in the index) the tract of Physiognomy comes before

XX1U

the tract on Justice. A good example is B.X. fonds latin 6756 (in an
Italian or Avignon hand of the early fourteenth century) which shows
a close correspondence with the original order. Others of less impor-
tance are B.M. 12 D. iii, 12 C. vi. In many cases the list of contents
shows the original order while the text itself is in the revised form.

No printed Latin texts correspond exactly with the full Vulgate
text, though some of the earlier translations were made from it.

Bacon's Edition.

Encouraged by the fact that changes had already been made in the
text, Bacon set himself the task of further rearrangement, dividing it
into four parts of approximately equal length instead of the ten of his
author, and inserting several paragraphs as well as transforming the
chapter headings, without giving any indication of the changes he had
made. Some of these insertions may indeed have been brought up
into the text by copyists inserting glosses, but others are unmistakably
inserted by him. The chapter he adds most to is that on the flesh of
vipers as a medicine, extracted from Avicenna. The sectiqfi of the
theory of magic, 'O Alexander jam scivisti ' (pp. 157-63), which in
the Arabic begins the tenth discourse, is placed by him at the end of
his third part : in the ordinary Latin MS. text it is moved as a whole,
with the sections on alchemy and the properties of stones and plants
which follow it, to the end of the second book.

A rather remarkable thing is that Bacon calls the work (pp. 25, 172)
Liber Decern Scienciarum — a name otherwise unknown in Latin, but
with Arabic authority. In the Universal History of El-Ma kin (Budge,
Alexatider, ii. 382) we find :

1 Now there are some who say that Aristotle the sage, the teacher
of Alexander, taught the ten sciences of the earth and established them,
and that he composed many treatises on the healing of the body
besides other well-known books. And he compiled for Alexander
a work, which we have mentioned in a previous place, and entitled
it "The Book of the Knowledge of the Laws of Destiny", and in it the
science of talismans and the art of astrology, and he drew therein
magical figures which were to be used for frightening and terrifying
men and he further gave instructions. . . .'

With the exception of the three or four late copies of this manu-
script Bacon's edition had no influence on the text of the Secretum.

Achillini Text.
In, 1 501 Alexander Achillini, a physician-jurist of Bologna,
published a text of the Secretion which has been copied in alL

XXIV

subsequent editions. At the end of Book II he inserted a large part
of section O (pp. 157-161"), followed by section Q, as in the Vulgate
text, to p. 11521. Here he inserts a passage from the Western form
(paragraphs 125 and 126 Gaster), and then resumes with p. 115".
Between pp. 118 and 119 of our text he again inserts paragraphs
1 27—1 35 of the Western text (ed. Gaster), transposing paragraphs
133 and 134. The Latin text of these additions is printed as
Appendix I, pp. 173-5. No manuscript of this text is known.

The Taegius Text.

In 1 5 16-17 Franciscus Taegius published in a collection of gnomic
authors a new arrangement of the Secretum. The work is extremely
rare and I have been unable to see a copy, but an account of it by
Franciscus Storella in the 1555 edition of the Secretum may be quoted.

Illud etiam hoc in loco praemonendum esse ducimus quod
Ticinii liber, qui secretum secretorum Aristotelis inscribitur, fuit
excussus a praesenti tamen longe diversus, liber siquidem ille in treis
partes est scissus, in quibus, tribus Alexandri postulationibus fit
satis, in prima agitur de immortalitate animae. in secunda de con-
servatione sanitatis, in tertia vero de regimine principum, duae
posteriores partes ex praesenti volumine sunt excerptae, capitum
tamen ordine. ac verbis nonnullis immutatis, sententiae tamen nihil
fere est in illis, quod ex praesenti non fuerit abstractum. At prima
in hoc minime habetur, ne itaque cupidus lector ex secretorum volu-
mine in hac editione aliquid desideret, quod ego praestare possum,
illam hie subjicere decrevi, eoque libentius, quod et brevitate et
utilitate maxima est referta, est autem tractatulus ille subscriptus.

O Alexander in epistola tua petebas a me tria : ego cupiens tibi
morem gerere, primo dicam de animi aeternitate : postea de aliis.
Socrates saepe cum discipulis de hoc loquebatur, castigabat eos
magnopere quod dicebant animas mori cum corpore, quia sic boni
et mali pares essent post mortem, et tolleretur omnis ratio vivendi.
Ad quid sudare ob virtutes et speculativas scientias acquirendas ?
unde opinari animam rationalem esse mortalem est causa omnium
malorum evenientium mortalibus, in Phaedone dictum est, quod
Socrates conquaerebatur animam in corpore sepultam, ac ibi detineri
tanquam in carcere, et adducebat vetus illud eulogium quo dicitur.
In carcere quodam fuimus postquam venimus. Ideo corpus spleum
appellabat, et Empedocles antrum, et animae nine profectionem,
nexuum solutionem, ac splei fugam aiebat. Et Axiocho laboranti
suasit Socrates ne timeret mortem propter animae immortalitatem,
quae post exitum ab hoc mortali corpore praemiatur secundum
merita adeo quod Axiochus ex vi verborum suorum prius formidans
mortem, ac deplorans se privari his bonis, jam mortem exoptaret, ut
sua anima ex hoc carcere liberaretur. Neque est verum ut in Thimeo

XXV

dictum est, animas reverti in nova corpora ad luenda supplitia. Nam
quid oportet animas vinculis corporis eripi : si rursus in aliud corpus
detrudendae sunt ? nam ociosa esset mors. Nam oportebat ma-
lorum hominum eatenus proferri vitam, quo ad illorum propagandi
essent cruciatus. Pater Socrates prius docuit animae rationalis
immortalitatem : ac post separationem a corpore ille quae virtutibus
erant praeditae gaudebant jucunditaie, ac harmonia coelesti, eo erant
gratae primo rerum opifici. At ille quae obscuris actibus et beluinis
voluptatibus erant deditae : deprimuntur in orbem tristem ac tartarum,
ubi tenebris, tristitia : ac perpetuo igne cruciantur.

Dixit quandoque Plato animas rationales e corporibus exolutas
acccdere ad compares Stellas, ibique beari ac tristari secundum
merita ac demerita. Diximus nos in his quae de anima : intellectum
hominis esse immixtum animae impassibilem, et incorruptibilem, e't in
libro De Natura Deorum docuimus eum remanere post separationem
a corpore, cum illis affectionibus quas in corpore acquisiverat idcirco
malorum animae cum restent cum passionibus gulae, luxuriae,
ambitionis, et avaritiae, appetunt iterum exercere illos actus : et cum
desint eis corpora ac organa proportionata ad ilia, detinentur hac
exercendi libidine perpetuo, et ita habent hanc perpetuam miseriam.
Bonorum vero animae quae virtutem et scientias speculativas
habuere, et virtute heroyca elatae post mortem remanent capaces
beatitudinis, et sic beantur per hoc, quod deus et intelligentiae
haerent uti formae illis, et sunt Deo amantissimae. Locus beati-
tudinis est Stella compar, domina signi horoscopantis, per quod
anima descendit. Siquidem cum per illam descendat par est ut ad
illam redeat ut beatificetur. Quare Alexander te toto animo ad vir-
tutem et scientias capescendas accingas, rejiciens vitia, ne post mortem
anima tua tristetur aeterno tempore.

Classification of MSS.

All MS. versions of the Secretum Secretorum known to me derive
from one source — the edition of Philip's translation put forth by
authority shortly before 1259 — either by successive mutilations or
by easily recognizable additions.

Mr. J. P. Gilson in cataloguing the British Museum manuscripts
of the Secretum arrived at a number of criteria by which they may be
divided into classes. They are as follows:

(a) Pliny note (p. 111).

(b) De Viperis (p. 105).

(d) The medicines after the third (p. 101).

(e) De Oculis (p. 84).

XXVI

To which I would add

(/) Indus (p. 87).

(g) Physiognomy before Justice in list of books.

(a) The Pliny note is an early annotation often incorporated into
the text, [d) The chapter on Vipers belongs to a special tradition
of Paris and English MSS. (c) These are parts of the 'dictio
decima ' on Magic, and MSS. showing (c2) are especially valuable as
showing the primitive text. (d) Many of the medicines were
omitted in the fourteenth century as unintelligible, (e) The ' de
oculis ' is a very early corruption, and a MS. showing in its place
' de ventre ' is valuable as derived from the primitive text. (/)
Most MSS. omit the Indian physician's advice, (g) shows a con-
nexion with the uncorrected form of Philip's text.

None of these criteria, it will be seen, refer to a divergence of actual
text ; they may be all either additions to or subtractions from one
original, with the exception of the ' de oculis ' which is a substitution.

We may offer the following provisional classification :

(A) Two texts preserve the original place of the Physiognomy, i. e.
before Justice : B.N. 6756 (a fourteenth-century Avignon hand)
and B.M. 5 F. xiv (a sixteenth -century composite MS. otherwise
important).

(B) The following MSS. retain, in their list of chapter headings
only, the original position of Physiognomy: B.N. 6584, 11118,
1 508 1 (all thirteenth century), and 3358 (fourteenth century).

(C) The following two classes of MSS. have the whole section on
Magic printed in this edition : B.N. 6755 (thirteenth century),
6755 a (fourteenth century), 11 120 (fifteenth century).

(D) These MSS. place pp. 157-63 after p. 1236 before Justice:
evidently a mistaken attempt to reunite the ' dictio decima '. B.M. SI.
1934 (thirteenth century), 12 C. vi (fourteenth century), 12 D. iii,
SI. 2413 (fifteenth century).

(E) The large class of MSS. which omit the fourth to ninth
medicine, the greater part of the theory of magic, and the 'de
viperis'. Examples are B.N. 6584 (thirteenth century), 6978, 11119
(fourteenth century), B.M. Eg. 2676 (thirteenth century), SI. 3469,
9 B. ii, SI. 3554 (fourteenth century).

(F) In the course of the fifteenth century a very much abbreviated
text came into circulation containing a certain amount of the medical
and didactic portions of the work. The abbreviation is so badly
done as to leave the text at times unintelligible. The MSS. are

xxvu

mostly Flemish. Examples are B.N. 3029, 6587, 7031, and
n. a. 1. 711.

A number of MSS. are composite, containing either the omitted
chapters added at the end from another source, or sections not be-
longing to the work at all (as in 12 E. xv, which includes the present
Aristotelian Physiognomy and a great many notes from Bacon), or
parts of the Hispalensis tract (as in SI. 3554 or B.N. 16022).

It is somewhat remarkable that no early MS. except Bacon's gives
the • Medicus Indicus' (p. 87).

Table showing Composition of the principal Bibliotheque
Nationale MSS. They contain

13th cent.
6584

6755
11118
1 508 1
15082

14th cent.
3358
°755A
6756
6978
11119
15007
16022

15th cent.
6481
1 1120

* Also text.

The principal MSS. in British Museum contain

13th cent.

SI. 1934. Magic before
Justice

Eg. 2676
14th cent.

12 C. vi. Early, has
Magic, end of Book II

13 C. vi. Compound
SI. 3469

12 E. xv. Compound,
Bacon's notes, not S.
phys.

9 B. ii

SI. 3554- Compound
with J. H.

Imperfect at end
Imperfect

English

XXV111

15th cent.

12 D. iii.

agic

before

Justice

SI. 2413

igic

fore

Justice

SI. 1 128

H. 1008

H. 2584

Burn. 68

12 C. xx

H. 399

32097

16th cent.

5 F. xiv.

Compou

12 D. xv

/ g

English
Imperfect

English
Italian

x1 Physiog. mis-
placed before
herbs
Imperfect

The following are a few of the MSS. of the Hispalensis selection :
British Museum, Harl. 2558, 3719, Ar. 123, 185, 459, Burney 350,
360, Sloane 282, 405, 420, 426, 430, Add. 26770; Bibl. Nat.
6679, 8749, 14809.

A text, much shortened and altered by F. Adam de Mondaldo (fl.
1480), is now in the Perrin Collection, formerly Yates Thompson 47.

Secreta Secretorum metrice composita.

There is in the BiWiotheque de TArsenal at Paris (MS. 875)

a metrical version in Latin made by a certain Nicolas for his friend

John.

Bacon's Introductory Treatise.

The summary printed pp. 278-83 will indicate to the general reader
that this work is not,, an introduction in the modern sense. It is, in
fact, a defence of legitimate divination, and a preliminary text-book
of the elements of astrology, using the word in the modern sense.
Bacon himself uses the word Astrology in the most general sense, as
the whole body of knowledge concerning the stars, subdividing it
into judiciary and operative Astronomy.

The distinction between true and false mathematicians that he
lays down is one to which he recurs several times. It is perhaps
worthy of note that the second line of his quotation from Eberhardus,
which is not in the printed text,

Philosophi matesim, magici dixere mathesim,
is quoted by him in his Greek Grammar (p. 118) as

Philosophi matesim, dicunt vatesque mathesim,
while in the editions of Eberhardus there are still two more variants,

XXIX

1 retinent' and ' breviant' for 'dicunt'. The line in the printed

text is

Datque mathematicos comburi theologia.

He then passes to the discussion of free will, showing its compati-
bility with astrological predictions : these latter only showing the
surroundings in which persons will be living at a fixed time and
place, and the likelihood of their actions taking a definite direction
in consequence. On p. 6 he gives the titles of five illicit books as
examples, and tells us that he has known very great men, not only
clerks but learned princes, engaged in their study. He goes on to
describe several forms of popular magic. Among these is the art of
seeing such things as stolen goods by looking on polished surfaces
such as the finger-nails of bewitched virgin youths, basins, sword-
blades, and the blade-bones of rams. The art of geomancy and of
making figures in sand is next referred to, and Bacon describes how
in lands oversea geomancers sit in the market-places and answer the
questions of all comers. Lawful divination is his next subject, which
includes vaticination from natural objects, such as the Comet of
1264 (which preceded the death of Simon de Montfort), with its
results. He describes the phenomena which accompany a total
eclipse, which he had evidently seen.

In his astrological section we have an account of the movements
of the spheres, the apparent motion of the sun, the properties of the
planets (with allusions to rhubarb and scammony), the aspects of the
planets (conjunction, trine, quartile, sextile, and opposition), the signs
of the zodiac and their qualities, and the houses of the planets. The
1 dignities ' of the planets are given as domus, exaltacio, triplidtas,
fades, and terminus. The order here varies from that in the Opus
Majus, i. 258, where a terminus has twice the dignity of a fades (see
also i. 378, 389), this definition being borrowed from Grosseteste's
de impressionibus (Philos. Works, ed. Bauer, p. 42). The signs and
planets are also either masculine or feminine. Lastly the scheme
for the solution of any question is described.

Bacon closes the tract by a short eulogy of the universal medicine
to be found in the body of the Secretum, p. 99.

Bacon's Notes on the Text.

Bacon's notes on the text are of three kinds : (1) textual emenda-
tions or variant readings, (2) explanation of the meaning of words,
(3) digressions.

XXX

His variants are often improvements on the reading he has adopted
in the text, and I would have been tempted to substitute them if
I had not been prevented by my plan, which is to give a faithful
account of the manuscript before me. In the present instance there
is the less need for it, as any reader can satisfy himself at once which
reading is preferable by a reference to the translation of the Arabic
text.

His explanations show that he was at the time of writing ignorant
of Arabic, two French words being represented as Arabic. They
seem in most cases to be pretty obvious, and show that he did not
expect much intelligence in the reader.

His digressions are more interesting. They reveal his pre-occupa-
tion with magic, with medicine, and with alchemy, and give us
little sidelights on the history of his time, like that on poison (p. 88)
or on the cure of a prince (p. 105). From a note (on p. 165) we
learn that the Aristotelian physiognomy had recently been translated.

Printed Latin Texts.

The first printed texts of the Secretum Secretorum are of the
abbreviated type, F. Of this type there are two independent kinds,
distinguished readily by the words in the preface ' lingua Arabica ' (a)
and 'lingua Hebrayca' (b).
»

Short Text (a) sine nota. 29 caps.

(1) B.M. LA. 3209. Cologne. A. Ther Hoernen. n.d. (<r. 1477).

72 ff. a-i8. 27 11. ; no sig.
(H. 1782; Pell. 1246; Maz.)

Short Text (b) sine nota. 30 caps.

(2) B.M. LA. 49240. Louvain. Jbh. de Westphalia, n.d. 68 ff.

a-h8, i4. 30 11.
(H. 1781 ; Campb. 175 ; Maz. 964; Pell. 1245.)

(3) B.M. LA. 49867 and B.N .R. 679. Antwerp. Matt. v. d.

Goes, n.d. (i486?). 22 ff. a-c6, d4. 30 11.; sig.
(Campb. 176; Bodl.)

(4) B.N. R. 1234. Antwerp. Matt. v. d. Goes. n.d. (1488?).

22 ff. a-c6, d4. 30 11. ; sig. ; init. grav.
(Campb. 177; Pell. 1244.)

XXXI

Vulgate. (Different texts of the same type.)

(5) B.N. R. 790. Paris (Caesar and Stoll ?). n.d. (1480?). 66 ff.

a-P, g,h10. 30 11.
(Pell. 1243.)

(6) B.M. LA. 10756. Reutlingen. Greyff. n.d.* (1483). 44 ft.

a-e8, f4. (Contains sections a, c-e, g-r, t, P, Q, A, B, D-
M, u, v; 73 caps.).
(H. 1779.)

Achillini Text.

' (7) B.N. R. 54 (2). Bologna. Impensis B. Hector. 1501. fo. d.c.

(8) Bodl. Bologna. Impensis B. Hector. 1516. fo. d.c.

(9) B.M. 520, a. 12, and Bodl. Paris. G. du Pre. 1520. 16°.

(10) B.N. R. 1912. Lyon. Blanchard. 1528-9. 160.

(11) B.M. Naples. Cancer. 1555. 160.

Taegius Text.1

(12) Bib. Naz. Naples. Pavia. Pulchridrapensis. 15 16-17. fo.

Not Described.2

(13) Burgos. Andreas de Burgos. 1505. 40.

Ghosts.
Venice. 1501.
Venice. 1555.

French MS. Versions.

(1) inc. A son seigneur hautisme en culture de crestienne religion

tres vertueus Guy veirement de Valence . . . expl. Accom-
plis est cist traites des signes et murs naturels doms al
grandesime roys Alexandre ki sire estoit de tout le monde
e monarche dit et nome al septantrion ke nous apelons
north. Ci fenist li liures Aristote qest entitle Secre des Secres
del governails des princes ou del governement des seignurs.
B.N. ff. 571. 13th cent. Anglo-French.

(2) inc. Jehans, fiez Patricie (Patrice) sage de tous languages . . .
B.N. ff. 562 and 1086, Cambrai 959, Arsenal 2691, B.M. 181 79,

end of 14th cent.
(Shortened form. The B.N. text omits much and changes the
order.)

1 Panzer, vii. 498. 24*. Information from Dr. Salveraglio of Pavia University
Library. *

2 P. Vindel, Sale Catalogue, Madrid, 1913, ' 151. Aristoteles, Utilisimus {sic)
liber de secretis secretorum.*

xxxn

(3) inc. (after table). Dieu tout puissant . . . expl. le livre du

gouvernement des Roys et des Princes.
R.N. ff. 1087, 1 166, 1958, R.M. Harl. 219, Camb. Un. FF. 1. 33.
(This text was printed in 1497 by Verard ; it was translated into

English, R.M. 18 A. vii.)

(4) inc. A son seigneur tres excellent en la religion crestienne

estable et tres ferme, Guy de Valence de la cite de Tripoli
. . . cest chose digne juste et resonnable.
Rodl. Rawl. C. 538, end of 14th cent.

(5) inc. Aristote dou gouvernemant des roys. A Guys de Valence

gloriou esveques de la citeit de Tripolle : par Philippes, li
plus petits de ces clercs . . .
Montpellier 164.

Modified Forms.

(6) A compilation of the Secretum, the Dieta of Isaac, and common-

places of theology and history, by Iofroi de Watreford and

Servais Copale.1
R.N. ff. 1822, arc. 1290.
(Translated into English by James Young, 1422.)

(7) inc. Ici comencent les epististels secretes del livre Aristotle . . .

Reauz fiz, glorious dreturel emperers, Dieux te conferme et
refreyne tes appetits ....
R.M. 20 R. v, f. 136, end of 14th cent.
(A very shortened and much altered form. From f. 141 it leaves
the Secretum altogether.)

Verse.

(8) Pierre de Peckham (de Abernun). Secre de Secrez.
R.N. 25407, ff. 173-196.

(Here printed pp. 287-313.)

(9) The Provengal version of J. H., see p. xvii.

French Printed Versions.

(1) Pell. 1247. R.N. R. 794. Paris. 1496. 6 ff.

(2) Pell. 1248. R.N. S. 712. Antwerp. Godfridus Rack. (1500.)

6 ff .
(Copp. 641, Campb. 1 77a.)

(3) Pell. 1249. R.N. H. 506 (3). Rrehaut Coudeac. Foucquet

and Cres. (1484.) 6 ff.

1 See Hamilton, Romanic Review (1910), i. 259.

XXX1U

(4) Pell. 1250. . B.N. Ye. 3015. Paris, de Marulf? n.d. 8 flf.

(5) Pell. 1 25 1. B.N. R. 1865. (Rouen.) n.d. 4 ff.

(6) Pell. 1252. Besancon. 112. (Paris.) (Ant. Caillaut.) (1484.)

4rT.

(7) B.N. Res. R. 2669. Paris. A. Loctrian et D. Janot. n.d.

(c 1530) 7 ff.

(8) B.N. Res. p. R. 255. Paris. A. Lotrian & D.' Janot. n.d.

30 ff.

(9) Vorst. 2179. ez. (Type of 1488 Ethica.) n.d. 16 ff.

(Le gouvernement des princes traduit du grec en francois par
le docteur Philippe.)

(10) Pell. 1253, B.M. C. 22. c. 3 veil. B.N. E*. 46. Paris.

Yerard. 1497. 76 ff. d.c.
(Hain, 1784. To f. 22% a shortened form of No. 3 MS.
version.)

(11) Holtrop ii. 911. 43 ff.

(12) B.N. Res. R. 1721. Paris. Tignonville. 1531.
(Included in Les Diets moraux des Phihsop/ies.)

(13) B.M. 721, i. 3. Paris. G. Eustace. 1517.

(Included in Le mirouer exemQlaire. Secretum begins f. 118,
a shortened form of No. 3 MS. version.)

(14) B.M. C. 31, b. 38. Paris. V. de Jehan S. Denys. 1540. 8 ff.
(Contains four seasons, four humours, physiognomy (not

Secretum), and microcosm. ' Sensuyt le secret des secrets
de Aristote Pour congnoistre les conditions des hommes
et des femmes . . .')

English MS. Versions.

(1) B.M. 18 A. vii.

(Printed E.E.T.S. 1898; tr. from the French version 3.)

(2) Univ. Coll. Ox. 85. 2.

(3) Lamb. 501. Bodl. Laud. 685.

(Printed as above ; tr. from the Latin vulgate.)

(4) Bodl. Ash. 396.

(5) Bodl. Rawl. B. 490. Lamb. Carew 596.

(Printed from both texts as above ; tr. from the French no. 6 of
Jofroi de Watreford by Young in 1422.)

(6) B.M. 5467.

(By John Shirley, unfinished, from the French.)

(7) By Gilbert Haye : from the French. (Printed S.T.S. 1914.)

* XXXIV

Verse.
(r) Secrees of old Philosoffres.

(Printed E.E.T.S. 1894.)
(2) B.M. 17 D. iii. Poesye of Princely Practice. 1548.

(Extracts printed by Herrtage in Starkey's England in Henry
V IIP s time, pt. 1.)

Printed Versions.
1528. The Secrete of Secretes of Arystotle with the Governale of
Prynces and every maner of Estate. Newly translated and
emprynted by Robert Copland. 40.
(Sayle 339.)
1572. Unknown edition, mentioned in 1702 ed.
1702. Aristotle's Secret of Secrets contracted : being the sum of his
advice to Alexander the Great about the Preservation of
Health and Government. London, for H. Walwyn.
(Contains — much abbreviated— sections b, d, f, g, A, D, i, k, 1,

m, n, o, q.)

Welsh Versions.

Two abbreviated versions of the Physiognomy are contained in the
B.M. MSS. 149 1 2 and 15034.

A Welsh version, of the Hispalensis tract apparently, is found in
Jes. Col. Ox. MS. 22 (3).

Early Dutch Versions.

There are two editions of a translation by Jacob Van Maerlant,
made between 1266 and 1291 (according to Jonckbloet).

The first, entitled ' De Heimelijkheid der Heimelijkheiden ', was
published in 1838 by Clarisse in the Nieuwe Werken van de
Maatschappij der Nederlandsche Letterkunde te Leiden, iv. deel,
Dordrecht.

The second is entitled ' Heymelichede der Heymelicheit ', and
was published by Kausler in the Denkmaler altniederlandischer
Sprache, Bd. II, p. 483, Tubingen 1844.

The translation follows an abbreviated text of Phillip's version up
to about p. 149 of our text.

German MS. Versions.1
(Most of these are from the tract of Johannes Hispalensis.)
(1) inc. Alexander so du des morigens. Haupt, p. 506.
1 From Haupt, Arzneibuch des Meisters Bartholomaeus, IVien. Sitsb. 71, 506.

XXXV

(2) MS. 32 ;7 Vienna.

inc. Alexander so dv von dem slaff. Haupt, p. 511.

(3) MS. 4762 Vienna.

inc. wan du auf stest dez margens. Haupt5 p. 512.

(4) MS. 1244 (4) Leipzig Univ. (14th cent.)

inc. Allexander des'morgens also dv uf stes. Haupt, p. 513.

(5) Leipzig 934 (4) Verse.

(6) MS. 4120 Vienna. Middle German. Verse. Haupt, p. 514.

(7) MS. 349 Munich.

(8) MS. Heidelberg cod. Pal. germ. 539. Physiognomy. Verse.

(9) MS. 288 Munich (a.d. 1282); for frater Rudolf von Kaishem.

Prose. Haupt, 1.
(10) MS. 2984 Vienna. Middle German. Verse.

Printed Text.

Das alleredlest und bewertest Regiment der Gesundheit ,

translated by Dr. Johann Loschner, zu Spalt. Heinrich Stagner.
Augspurg, Dec. 28, 1530.

Seventy-one caps. (Sections b, d, f, g, h, i, k, 1, m, (oculis) n, o,
q, r, (nine medicines) t, Q, C, H, I, K, F, G, L, V.)

Toischer1 cites another copy of this. 'Gedruckt zu Augspurg
durch Heynrich Stagner am 1 tag Martii des M.D. xxxi Jars.' Haupt
(p. 515) quotes a 1532 edition.

Italian MS. Versions.

(1) B.M. 11899. 15th cent. inc. Al suo singniore excelentissimo

nella religione cristiana perfettissimo messere guido di
valenza glorioso vesscovo .... expl. Conpiuto istratto
de sengni e de costumi naturali delgli uomeni algrande Re
Alesandro, el quale singnioreggio tutto lo mondo, Amen.
(Eighty-five caps, b-d, f-p, r, t, s, O, R, A-L, v, w.) B.M.
39844 (1425) another copy.

(2) B.N. 77402. 14th cent. Marsand, ii. 12.

(3) B.N. 7740. 15th cent. Marsand, i. 89.

(4) Laurent. 14th cent. Bandini, v. 303. 2

(5) Laurent. 15th cent. Bandini, v. 234.

Neapolitan Versions.

(6) B.N. 7728. .Marsand, i. 75.

1 See for these Toischer, Die altdentschen Bearbeitimgen der . . . Secreta
Secretorum, Prag, 1884.

2 But see Ciccioni, Propugnatore, N.S. ii. 90 sqq., for others.

C 3

XXXVI

(7) B.N. 7729. Marsand, i. 75.

(By Giovanni Cola from the Catalan.)
(S) Naples B.N. xiii G. 37, printed by Mussafia, is founded on
Johannes Hispalensis.1

Printed Versions.

II segreto de segreti, le Moralita, & la Phisionomia d'Aristotile
.... fatti nuovamente volgari per Giovanni Manente. Vinegia per
Zuan Tacuino da Trino. 1538.

(Contains the Secreta Secretorum in seven books, with interpola-
tions and omissions, eleven books of ethics, and the physiognomy of
the Secretum. The text of Books I-IV corresponds with pp. 40-
1052, omitting ' de viperis ' and the Pliny note, and interpolating the
properties of seven herbs. Book V begins at p. 123s, and Book VI
finishes p. 157-7. Book VII is not from the Secretum.)

Another edition. 1669. 120.

An Italian version of the Hispalensis tract is included in ' L'Ethica
d'Aristotile ridotta in compendio da Ser Brunetto Latini,et altre
traduttioni et scritti diquei tempi'. Lyons, Tornes, 1568 (several
times reprinted).

inc. (p. 64) ' O Alexander conciosia cosa che luomo sia corpo
corruptibile conviene .... expl. (p. 6926) ' usare la femina oltre
misura, paura, tristitia, auere spesso, et tutte altre molte cose che
anno a indebolire il corpo delluomo.'

This version is printed by Puccinotti, Storia della Medicina, ii. 1,
Doc, p. 2.

The Hispalensis tract was adopted by Taddeus de Florentia and
published under his name as Monita extracta de libris medicinalibus.
It is printed with Benedict of Nursia's Opus de conservanda sanitate,
Bologna, 1477, and in Puccinotti (1. c, Doc, p. v) from a MS. in the
Ambrosian Library. Another Italian version from a Laurentian
MS. is printed by him (Doc, p. xliv).

William of Saliceto incorporates the c seasons ' from this tract in
his ' Summa '.

Spanish Versions.2
Secreto Secretorum que compuso Aristoteles por mandado de
Alexandra magno traducido al castellano.

(14th cent. See Amador de los Rios, v. 251, note 1.)

1 Wien. Sitzb. 106, 563.

3 From Knust, Jahrbuch f. R. Lilt. x. 153, 275, 304.

XXXV11

Libro de Aristotiles, del regimiento de los principes o de los
senores de los secretos o cartas de Aristotiles a Alexandre.

(15th cent.)

Secretos de Aristoteles y documentos de principes, traducidos de
Latin en nuestro vulgar Castellano por el Maestro Joan Baptista
de Herrera Ano de 162 1.

Catalan Version.
Lo libre apellat de regiment de senyors en altra guisa apellat
secret dels secrets ordonat per Aristotil al gran rey Alexandre.
(See Codex Canon 147, Bodleian, ff. 82b-io8.)

Limousin Version.
(See Jahrbuch, x. 155.)

From the Hebrew Version of the Western Form.
{Jahrbuch, x. 303, xii. 372.)
Poridad de las Poridades .... (in eight books).
This list of Manuscript and Printed Versions has no pretensions
to being complete.

Arrangement of the Text.
Bacon's division into books is entirely his own, and will not assist
students in references to other editions or to the manuscripts of the
Secretum. The original division of the Latin text into books is also
of very little use, as they are of such unequal length : and its alloca-
tion into chapters varies from manuscript to manuscript. The text
here printed has however the advantage that its order is not inter-
fered with, and that the division into chapters follows that of the
majority of manuscripts. I have therefore placed in the margin
a section letter, which has no manuscript authority, but is intended
solely to facilitate reference : it will in future be used in this introduc-
tion.

Preliminary Matter.

Sections a-d.

This consists of the dedication by Philip of Tripoli to his patron,
and the list of chapters (a), two chapters containing the preface to
the Arabic text of the work (b, c), and the introduction of the pseud-
Aristotle (d).

The dedication in this text and that of B.N. 6584 (Sicilian) is
'Guidoni Vere de Valencia civitatis metropolis glorioso pontifici'.
There is no such bishop of Valence, or of Vienne its metropolitan
city. Other texts give forms which are plainly corruptions, as, for

XXXV111

example, 'Guidoni viro', 'Guidoni de Valencia civitatis Tripolis',
' Guidoni civitatis Tripolis ', ' Guidoni de Valencia vere civitatis
Tripolis ', &c. Bacon adds the information that his see was Naples.
If the Archbishop really was a member of the Vere family, our
search is restricted to England and Northern France, and as Guy
de Vere is known to have been a benefactor to the order of St. John
of Jerusalem a sort of shadowy connexion may be said to exist.
The constant manuscript tradition which connects Philip with
Tripoli, and the reference to Antioch, may be explained by the
identification already suggested (p. xix). It seems a pity that
nothing is known of a prelate who, allowing for the enthusiasm
of a dedicator, must still have been a man of unusual parts.

The chapter headings on pp. 28-35 are much enlarged by Bacon
from those usually found, and the division of subjects in the first
paragraph on p. 28 is entirely his own.

The prologue of the Arabic translator gathers up a number of
traditions of Aristotle, current in his day, which, as will be seen
from the notes, had become attached to other names. It would
almost seem as if the whole passage from 3613 to 38s6 was an inter-
polation, as it interrupts the thread of the translator's story how he
set about finding the Secretam (p. 36s) and how he found the
' desideratum opus ' (p. 39ls). In that case the interpolation must
be of ancient date, as it is found, substantially unaltered, in the
Western form. A certain number of Aristotle's letters — genuine or
supposititious — are preserved in Greek, but these (p. 38) are not
among them. A reference to the Arabic will show how much Philip
misunderstood his text.

The story of the translator's visit to the temple of the Sun built
by Aesculapius (or Hermes) is a commonplace of Eastern prefaces,
and has been the principal reason for assuming, not only that the
work itself is supposititious, but that it had no connexion with
Yuhanna ibn al-Batrik.

The original Secretum — the Syriac text, if there ever was one —
must have begun at p. 40. The notion of a secret doctrine and
an enigmatical mode of teaching is quite Greek. See, for example,
the letter of Plato to Dionysius in Macrobius, 'Per enigmata de
talibus esse dicendum,' or as quoted in Fernelius, 1. 1, c. 10 de
abditis remm, ' Dicendum est igitur sed per aenygmata, &c.'

Section e, which follows in the Arabic, but not in the Latin
translation, gives the list of discourses and their contents. It will

XXXIX

be seen that both in the Eastern and the Western forms the list is
identically the same, varying only in the distribution into seven,
eight, or ten discourses. It is evident that its place in the interior
of the work preserved it from interpolation to be an important
evidence of the original form of the Secretion.

Discourse I.
Section f.

This section is undoubtedly of Greek origin— either Byzantine
or Alexandrian, though we can trace no exact equivalent for it.
The classification of the four kinds of kings is traditionally attributed
to Pythagoras, and the whole first chapter of the section is but an
amplification of the virtues of a king as described by Cicero— pro
rege Dei. 9. 26 ' Fortem, justum, severum, gravem, magnanimum,
largum, beneficum, et liberalem esse, hae sunt regiae laudes.'

Perhaps the most interesting feature of this section is the introduc-
tion of a quotation from an otherwise unknown Hermetic book.
Several others are scattered through the Secretum, and they will
be brought together in a separate note. Personally I consider them
to be of Alexandrian origin.

The story of the revolt of the people of Hanayaj (which I cannot
identify) has been much enlarged by the introduction of the Divine
interposition (p. 442i~28), which was not in the original.

A comparison of the Arabic and Latin texts from this point on
will reveal a tendency on the part of Philip to round off his sentences
and amplify them without much regard to his text.

Discourse II.

Sections g-t ; v.

This discourse, which runs from p. 47 to p. no, and from p. 164
to p. 172 in the Latin text, includes in its original form only fifteen
of them, i. e. to p. 62. The remainder of it consists of interpolations
which in the Western text have in some cases been added at the end
of the original work, in others from no part of it. It is this distinc-
tion which has led me to the conclusion that the Western text is not
an abbreviation, as Professor Foerster thought it, but one which is
itself an enlargement of the original text. The study of the 'gate'
of Physiognomy, to which Professor Foerster restricted himself,
would indeed by itself justify his conclusion, but the differences
between the two forms of the Physiognomy are qjiite as compatible

with the theory of its independent origin and subsequent adoption.
Pages 114-23, which are included in Book II of the Latin version,
rightly belong to the end of Discourse X — the ' dictio decima '.

Sections g and h I take to be mainly Greek in character, perhaps
modified by the compiler, as shown by the introduction of the
example of the kings of India, which is a commonplace of Eastern
authors. A number of Hermetic quotations — all hitherto unknown —
are included (pp. 52s6, 5531, 57s). The last of these has been adopted
by Mohammedan theology, which tells of the katibun Kiramun —
the illustrious writers. They are mentioned in the Quran, Surat,
82. 50 a, ' Yet truly these are guardians over you, illustrious recorders,
cognizant of your actions.' The spirit on the left is the recording
angel of evil according to the Mishkdt, iv. 8. 1.

The story of the poison maiden has been treated at length by
Hertz in the Abhandhcngen d. k. bayr. Akad. Wiss. CI. I. xx. Bd. 1. 91 ,
who has treated the subject exhaustively, and considers it of Persian
origin. The story is referred to by Razis, Continens, xx. 2 (f. 413°,
ed. 1506), by Avicenna, Canon iv, Fen. 6, t. i,' c. 2, and by the
commentator of Isaac. It is one of the tales of the Gesta Romanorum.
The story of the Greek maiden (p. 58) has already been referred to.
P. 5 18 is a Gnostic idea, see Hippolytus (tr. Macmahon), p. 145.

Section h, the only part of the original treatise devoted to astrology,
is Greek in character, and quite contrasted to the passages due to
later insertions. Philip was evidently a firm believer in the science,
for he has dealt with an argument against it founded on the divine
foreknowledge, and asserts ' cuncta sunt scibilia in via racionis '.
The reference to Plato requires an elucidation I am unable to give.
It is evidently some cryptic saying of the Eastern schools.

Section i, de conservanda sanitate, is not included at the end of the
Western form and is thus shown to be a late addition. It is evidently
written by an Eastern physician who (see p. 6616) is familiar with
Bedawin and ascetics. He holds by the doctrine of humours, but
does not even name them.

Section k. de regimine sanitaiis. This, with the following section 1,
de calore naturali, form the 12th 'gate' of our Western form, as
translated into Hebrew, and the beginning of Discourse VII, on
medicine of the Arabic text. This is the tract that with part of the
introduction of Yuhanna ibn al-Batrik was translated by Johannes
Hispalensis. The two sections are, however, separated in the Eastern
Arabic text by sections de divisione corporis, and foods, water, and

xli

wine, appearing as sections 1 and p. It would be of course just
possible that Philip had before him a composite manuscript, but
unless this manuscript also contained the translation of Johannes we
can hardly account for the fact that Philip's translation is verbally
the same excepting the interpolations necessary to make it represent
the Eastern text.

The first paragraph (p. 6817-27) is taken over from Hispalensis
with the addition of some half-dozen words. In the second he adds
about fourscore, some explanatory, as in p. 69s, where the morning
wash is restricted to hands and face, mouth, teeth, and head ; some-
times destroying the sense, as when he adds 'in hyeme autem
calida ', the omission of which restores sense to the paragraph. It
will be seen that paragraphs 2, 3, and 4 on p. 73, all of p. 74 after
line 4, and the first two paragraphs on p. 75 are not in the Western
version.

We are undoubtedly in the presence of a tract of Greek origin,
and it is a curious coincidence, since one of the later sections (m) is
derived from a treatise of the pseud-Diocles, that its subject-matter
is identical with that of the treatise of Diodes on diet, preserved by
Oribasius, and that it is not impossible that its main features are
derived from it. As Fredrich says in his Hippokratische Unter-
suchungen, there is very little difference in any treatises on health
fiom the seventh century before Christ to the eleventh after.

Note that the remedy of King David (p. 7310) so much struck
the imagination of Bacon that he recommends it in his book on
Old Age.

The chapters on the seasons are particularly good examples of
Philip's procedure. Take that on Spring (p. 76). Up to 'anni' is
in the Eastern text, from there to 'eorundem' is Philip's amplifica-
tion. The next sentence is taken over and amplified from the
Western version. The lyric description of spring, only found in
the Eastern text, is faithfully rendered until he reaches the statement
that the life of the Bedawin becomes pleasant, for which he sub-
stitutes ' cantant aves, resonant philomene '.

The inclusion of these chapters on the seasons in a treatise on
diet follows classical precedent, but the treatise as it stands in the
Eastern version is clearly written in a country which has four regular
seasons, and a temperate climate, perhaps in a hill country some
considerable distance from the Mediterranean where classic writers
recognized six seasons (Varro eight).

xlii

The astronomical statements — only found in the Eastern text — •
are very interesting. Their definiteness seems to point to an
authoritative source on which they are based, but I have been quite
unable to find any translated astronomer who gives such numbers.
The length of the year as Bacon amends the text is 365 days, but
substituting the true reading on p. 8011 — 89 days 14 hours — the
length comes out as 365 days 6 hours 11 minutes (the true length
is 363 d. 5 h. 48 m. 46 s.), Hipparchus giving it as 365 d. 6 h. ; the
number adopted by Bacon himself in the Communia Naturalium
(p. 420).

The date for the vernal equinox — the beginning of the solar year —
is March 22 (put in accordance with the Bononian computation as
' decima die exeunte Marcio '). In the Arabic the names of the
months are given in their Syriac form, as is usual in astronomical
works, since the lunar Arabic months are unsuitable for calculations.
The date of the equinox was adopted as March 21 by the Council
of Nicaea in 325, by 1079 it had shifted to March 14, and in
Bacon's time to March 13. Bacon gives the date of the equinox
at the Christian era as March 25 {Op. Maj. i. 27 1\ which is that
given by Hippocrates (' de hominis structura ad Perdicam '), and
pseud-Diocles. Haly takes the equinox as March 17. A glance
at the table below will show that the date in our text of March 22
for the equinox is not consistent with the other calculations given :
it is probably a concession to the Christianity of the author of the
treatise from which it was taken.

Table showing Variation in

Spring

Length,

Summer

Length,

Half-year,

begins.

Days.

begins.

Days.

Length.

Hippocrates, 300 b. c.

March 25

June 24

184

Pseud-Diocles

Hipparchus. 125 b. c.

92 §

187

Church reckoning

March 25

June 24

183

Ptolemy, a d. 140

March 22

Council of Nicaea, 356

March 21

Bede, 735

March 18

June 17

183

Ibn Yunus, 832

March 17

June 17

185

Isaac', 932

March 17

June 19

185

Albategni, 929

93'x4

93-oJ

i86-i4|

Haly, 994

March 17

Juue 19

186

Sec. Secretorum

March 22

92-235

June 23

92-23!

I86-22&

Roger Bacon, 1268

March 13

June 14

187

As calculated for 1250

93-6T%

93-7

i86-i3l%

» 19J3

March 21

92-19-52

93-14-43

186-10-35

xliii

The length of the seasons is continually altering, and though our
calendar has been reformed to keep the equinox at its proper date,
the length of time during which the sun is north of the equator is
always greater than that when he is south of the equator. A glance
at the table shows that the length of spring and summer together
varies between 183 and 187 days, and that of autumn and winter
from 178 to 182. Prof. H. H. Turner informs me that the maximum
difference between the two half-years is 7.788 days — 7 d. 19 h.
approximately, and Prof. C. L. Poor of Columbia University has
calculated the true lengths of the seasons for 1250, which appear
below, with a difference of 7 d.. 22 h. On the other hand, M. Charles
Nordmann of the Paris Observatoire has stated in print that towards
1250 the difference amounted to 36 days. There is evidently room
for further study of the subject. Incidentally it appears that the
solstice and the apogee coincided about 1246-7. Mr. Fotheringham
calculates that the length here given of spring was true 17 B.C., of
summer a.d. 723, of autumn a.d. 89, and winter a. d. 1256. The
dates of the equinoxes and solstices are approximately true for the
second century a.d.

The dates and the average lengths of the seasons given in the
following table depend on observations of varying value. A method
of interpretation seems to point to a date of observation somewhat
near that of Haly Abbas, who was not an astronomer, but after that
of Albategni who was. It has already been pointed out that the
date "of the equinox is incompatible with the lengths of the seasons
given.

Calculated Lengths of Seasons.

Autumn

Length,

Winter

Length,

Winter

Difference

begins.

Days.

begtiis.

Days.

Half-year.

in Days.

Sep. 25

9i |
97 \

Dec. 25 )

90 |

181

Jan. 1 \

84$

88|

9°i

TlH

Sep. 24

Dec. 25
Dec. 22

90
90

182

Sep. 17

Dec. 18

182

Sep. 18

Dec. 16

180

Sep. 18

Dec. 16

180

178-14!

5
8

Sep. 19

Dec. 16

179

Sep. 24

88m7|

Dec. 22

89-14

178-7!

Sep. 16

Dec. 13

178

898^0

89-7y%

I78-I5i9o

7ii

89-18-42

89-0-33

17819-15

Spring.

Stimuli r.

Autumn.

Winter.

92 = 185

89 90 =180

92 = 183

91/92 =182

91 = 182

92 = 183

90 = 180

93 = l85

89 = 1&1

94 = 184

xliv
The following table is given by Fredrich, op. cit., p. 226 :

Pseud-Eudoxos
Demokritos
Euktemon
Kalippos

The Western form seems to have been modified a little by its
passage through Africa somewhere about the eleventh or twelfth
century. Johannes Hispalensis added to his version, at the end, the
following paragraph, which was not in his text as far as we know :
'Quatuor equidem anni tempora per partes distinguntur, ut a medio
March usque ad medium Junii ver habeatur, a cujus medio usque
ad medium Septembris estas computatur, a medio Septembris usque
ad medium Decembris autumpnus, a medio Decembris usque ad
medium March, ubi ver inc^pit, hyemps habeatur.' Some texts of
his version have been enlarged by additions from Philip's translation.

Section 1, de colore naturali, is taken over (and expanded a little)
by Philip from Johannes Hispalensis. Comparing it with his trans-
lation from the Eastern text lines 19-30 (p. 81) correspond
almost word for word with cap. 20 (pp. 88-9), pp. 821-838 with
pp. 94"-9&2-

The ' regula Ypocratis ' has not been traced. We may conjecture
that it was present in the copy of Hispalensis used by Philip, as it is
found in all the manuscripts.

The paragraph beginning ' Curacio enim . . . ' belongs to the next
section and is usually found at the end of the 'de oculis', the. words
' Habeatur semper venter laxus in omni egritudine ex replecione '
being added.

Section m, de divisione corporis, is only found in the Eastern
version, and is therefore a late addition. It is a translation of part
of a tract by the pseud-Diocles, which is preserved for us at the end
of the second book of Paulus Aegineta. It was translated into
Latin half a dozen times in the sixteenth century, from apparently
two differing texts, but was known in England in Anglo-Saxon. The
treatise is nearly identical with that written for Maecenas by Antonius
Musa, published in 1538, and resembles in some respects that of
Soranus. The four parts of the body are the head, chest, belly, and
genitals. Very early in the history of this translation of the Secretum
a chapter ' de oculis ' was substituted for that ' de ventre '. Bacon's

xlv

text is of this class. Much of it, but not all, is derived from Razis,
otherwise no Arabic original is known.

What is curious is that while Philip's text nearly certainly had the
' de ventre ', yet Mesue, while really quoting from Razis or some one
of his school, attributes his quotations to Aristotle instructing
Alexander, and actually gets near a quotation from p. 691.

Section n, de conservantibus sanitatem, is of unknown origin, though
lines 1 and 2 of p. 88 are found in Razis. It is difficult to under-
stand the fact that nearly every good manuscript of the Secretion
omits lines 22 and 23, 'Indus dixit . . .', though they are in the
Arabic text. It may be conjectured that they had been accidentally
omitted in the reviser's text.

Who was the man of royal and imperial family (p. 88") who used
figs and rue as an antidote? Was it, by chance, Henry Ill's brother
Richard, Earl of Cornwall, King of the Romans (1250), or Charles of
Anjou ?

Section o, de cibis. This section derives from some as yet un-
identified source : its author is of the school of Razis. There is
nothing like it in Serapion, Isaac, Haly, or Mesue. It quotes (9014)
from a ' liber de pulmentis et medicinis ' not yet identified. The
precepts as to drinking water are, generally, similar to those of Greek
physicians. The chapter on wine is evidently not Mohammedan,
and is much enlarged by Philip.

Section p, de corroboraniibus et macerantibus. As Bacon remarks,
this section is a repetition of section n, this time from the Eastern
version.

Section q, de balneo. This seems to be the first account in
European languages of the Hammam or Turkish Bath as we know it.
Avicenna (I. i. 2-19) describes only three chambers of the bath, the
first cooling and moistening, the second warming and moistening,
the third warming and drying. This arrangement resembles that of
the Roman baths, and his system is evidently founded on the current
treatises of Galen and Hippocrates.

Section r (pp. 98-104), de medicinis. In this section we have a
receipt for a panacea. The various prescriptions are- noticeable for
the comparatively small number of ingredients they contain, when
compared with any of the better known formularies, or those pre-
served in Budge's Syriac Book of Medicine. It is curious that
Philip omits mention of the pulse, which should come where he
speaks of 'signis precedentibus ' (p. 98s). The book {de pulsibus'

xlvi

referred to in the Arabic text has yet to be identified. The ' dc
aquis ' in line 13 is, as the Arabic text shows, 'de urinis'. The • de
medicinis compositis ' has already been referred to (p. 9014).

The names of the eight physicians who invented this wonderful
medicine present some difficulty in the way of identification. Here
are some lists.

(1) Esculapius, (2) Hermogenes medicus, (3) Hirfos, (4) Dona-
sties, (5) Vatildos, (6) Hebrei, (7) Dioris, (8) Caraus.

(1) Ascalanus, (2) Nasiurus, (3) Ailin, (4) Dunntanas, (5) Kutarus.

(1) Aflanus, (2) Nasyoras, (3) Hermes the second, (4) Bartomali,

(5) Dadastius, (6) Ablac, (7) Robaris, (8) Fataria.

(1) Estefan, (2) Djasious, (3) Ankilaus, (4) Marinous, (5) Theodose,

(6) Afladious, (7) Johannes.

Compare these lists with the names of the eight great physicians
in the Kiiab al Fihrist (p. 286).

(1) Askolapius the first, (2) Ghurus, (3) Minus, (4) Barmamdos,
(5) Plato the doctor, (6) Askolapius the second, (7) Hippocrates the
second, who took hold on souls, (8) Jalenus, the meaning of which is
' the silent'.

Section s, de viperis. This section has not yet been found in any
Arabic text of the Secretum, and is in only a few Latin ones. In
nearly all of these it follows section t. The greater part of it, all
that is ordinarily found, is taken directly from Avicenna (1037), who
probably took it from Razis (d. 932), Ad Almansorem, t. 8, c. 2.
Bacon added the first paragraph and some further extracts. Similar
passages are found in Serapion, tr. vii (f. 6$*, ed. 1525): see also
Haly ii. 2. 52 and Galen, de antidotis, pp. 193-6 (ed. 1560).

Section t (pp. 108-10), de regimine medicine per astronomiam.
This chapter, which occurs only in the Eastern version, is interesting
as an early document in the extension of astrology to medicine which
became general in Europe at the end of the thirteenth century, and
is there attributed by Dr. Rashdall to the influence of the University
of Bologna — Cecco d'Ascoli summing it up thus1: 'Medicus sine
Astrologia est quasi oculus qui non est in potentia ad operationem.'

There is no trace of this influence in the great classics of Arabic
medicine. In some of them the old belief that the quantity of
humours increased and decreased with the waxing and waning of the
moon, which was held by Galen and his school, appears in connexion
with sanitary blood-letting, but nothing more.

1 But quoting from Hipparchus.

xlvii

It was the astrologers who made the extension. If the moon
influenced the blood, then any position of the heavens which modi-
fied its powers, for better or worse, would necessarily affect that
influence.

Philip, or his copyist, was evidently not an astrologer, as is evident
by the mistake on line 16 ' Mercurius ' for Mars : an astrologer would
have used the symbol and avoided the possibility of error from the
use of a contraction in writing. All the Arabic texts give 130 instead
of 40 or 6° in line n, and instead of Taurus, Cancer, Pisces, and
Gemini in line 12 give Sagittarius, Aquarius, Capricorn, and Gemini.

As to cupping, Philip's text directly contradicts the original as
regards the age of the Moon, which should be in its first fortnight,
and again puts Mercury for Mars (1. 7) : in line 8 ' Mercurius '
should be Jupiter. Lines 9 and 10 are a complete mistranslation.

In the paragraph as to laxative medicines the text is abbreviated.
The mistake as to Mercury is repeated (p. 1191).

The final paragraph on p. no with the sphere on p. in is not
part of the original Secretum as we have it in any Arabic manuscript.
None of the Latin manuscripts known to me contain the sphere
except those which derive from the Bacon text. The table on p. 112
may be of Bacon's composition. Bacon's treatise on Astrology (Op.
Met/, i. 376) may be compared.

Section u (pp. 217-18), de musica. A short section, on the curative
power of music in mental diseases, is not translated in any Latin
version known. It is followed in the Arabic by the section on
Physiognomy. When the original tenth book (Eastern version) was
broken up, a part of it (sections O and P) was brought here to change
places with the Physiognomy.

Section O (pp. 1 14-17), de akhimia. We have no Arabic original
for the first paragraph of this section, which looks as if it had been
written by the editors of Philip when it was transferred to this place
and broken off from the first part of the book (pp. 157-63). The
'de lapidibus' referred to (1. 23) is printed by Rose in the Zeitschrift
fiir deutsches Alterthum, xviii. N.F. vi (1875), pp. 349 sqq. It has a
preface resembling that of the Secretum and purports to have been
translated from Greek into Syriac. The ' de plantis ' is probably the
well-known work of that name translated early in the thirteenth
century from the Arabic into Latin by Alfredus Anglicus de Sareshel,
and printed by Meyer in 1841.

From this point (p. 11423) on we have one of the earliest and

xlviii

most important pronouncements of theoretical alchemy. Its imme-
diate success is shown by the number of quotations made from it
by Albertus Magnus and Thomas Aquinas. Page 11427 is cited by
a very early work on alchemy — the ' liber Kalid ' : ' Ut dixit philo-
sophus in suo libro quando nominat eum sic : Accipe kpidem non
lapidem, vel qui non est lapis, nee est de natura lapidis : et est lapis
cujus minera generatur in capite montium. Et philosophus voluit
dicere montes pro animal'. Page 115" is quoted and commented on
in the Book of El Habib, published by Berthelot, Hist, des Sciences
du Moyen Age, iii. 96 : ' Aristote disait a Rouious, fils de Platon :
Recevez mes paroles : prenez l'ceuf, se*parez-en l'esprit, traitez-le
avec l'eau du fleuve, et la chaleur du soleil dans l'aludel ; puis
partagez le produit en ses differentes parties. Quand vous aurez
se'pare' l'air de l'eau, l'eau du feu, le feu de la terre, prenez le cuivre, "
divisez-le et broyez-le avec l'humidite du produit : traitez ensuite
jusqu'a ce qu'il devienne blanc. Quand le cuivre sera devenu blanc,
traitez-le avec l'eau de soufre, jusqu'a ce qu'il devienne rouge.
Quand le mdtal sera rouge, placez-le dans une chambre chaude, pour
le transformer en or.' See also Comarius in the Collection des
alchimistes grecs, trad., p. 285. There are countless later explana-
tions of this paragraph ; see, for. example, that in the Rosarium Philo-
sophorum, p. 267.

The ordinary printed texts (Achillini's edition) insert here two
chapters from the Hebrew translation of the Western version which
will be found on pp. 173-4- The first gives a different theory of
Alchemy, the second describes a magic ring. They are not found in
any Arabic text that I know of. Achillini also removed section P
from its place and printed it before this section.

From this point to the end of the section is the famous Emerald
Table of Hermes, which appears here in its earliest known form. It
has every appearance of considerable antiquity and is probably of
Egyptian origin, passing through Byzantine treatises. There are
several distinct translations of it current, but this is probably the best,
as it is, on the whole, the simplest. The Arabic text appears to have
received some additions.

The following are some of the forms in which it is found :

1. Veritas ita se habet et non est dubium.

Verum sine mendacio certum et verissimum.

Verum est et ab omni mendaciorum involucro remotum.

Vere non ficte, certo verissimeque aio.

xlix

2. Quod inferiorasuperiovibuset superiora inferioribus respondent.
Quod est inferius est sicut quod est superius, et quod est

superius est sicut quod est inferius.
Quodcunque inferius est simile est ejus quod est superius.
Inferiora hac cum superioribus illis, istaque cum iis vicissim

veres sociant.

3. Operator miraculorum unus solus est Deus, a quo descendit
omnis operacio mirabilis.

Ad perpetranda miracula res unius.

Per hoc acquiruntur et perficiuntur mirabilia operis unius rei,
ut producant rem unam omnium mirificissimam.

4. Sic omnes res generantur ab una sola substantia, una sua sole
disposicione.

Et sicut omnes res fuerunt ab uno meditatione unius, sic

omnes res natae fuerunt ab hac una re adaptatione.
Quemadmodum etiam omnia ex uno fiunt per considera-

tionem unius ita omnia ex uno hoc facta sunt per con-

junctionem.
Acquemadmodum cuncta educta ex uno fuere verbo Dei

Unius, sic omnes quoque res perpetuo ex hac una re

generantur disposicione Naturae.

5. Quarum pater est Sol, quarum mater est Luna.
Pater ejus est sol, mater ejus luna.

Pater ejus est sol, mater luna.

Patrem ea habet solem, matrem lunam.

6. Que portavit ipsam naturam per auram in utero, terra impreg-
nata est ab ea.

Portavit illud ventus in ventre suo, nutrix ejus terra est.
Ventus in utero gestavit, nutrix ejus est terra.
Ab aere in utero quasi gestatur, nutritur a terra.

7. Hinc dicitur Sol causatorum pater, thesaurus miraculorum,
largitor virtutum.

Pater omnis thelesmi (coelestini) totius mundi est hie. Vis

ejus integra est.
Mater omnis perfectionis. Potentia ejus perfecta est.
Causa omnis perfectionis rerum ea est per universum hoc.

8. Ex igne facta est terra.
Si versa fuerit in terram.
Si mutatur in terram.

Ad summum ipsa perfectionem virium pervenit si redierit in
humum.

9. Separa terrenum ab igneo, quia subtile dignius est grosso, et
rarum spisso. Hoc fit sapienter et discrete.

Separabis terram ab igne, subtile a spisso suaviter cum magno

ingenio.
Terram ab igne separato subtile et tenue a grosso et crasso,
et quidem prudenter cum modestia et sapientia.

1590 d

lii

annotation. It is the last chapter of the- Secretum in its original
form, lines 3-6 being the final paragraph of the tenth Discourse.

Section A (pp. 123-6), dc justicia. Discourse III. This section
seems to have been the whole of Discourse III of the original Secre-
tum, though in the Vulgate Latin text section B, ' de exitu rerum '
(pp. 127-32), is included in the third Book : in both the Western and
Eastern texts it forms part of Discourse IV. The Western text is
much shorter than the Eastern, the passage between i24r' and 125'°
having been inserted. As will be seen from the variants in the Arabic
version this passage has been the subject of considerable revision : it
is an attempt to state, in philosophical terms, the relationship of
Justice to the Deity. Philip, if the text before him at all resembled
any we have, has considerably enlarged the argument, and in some
places misunderstood it, and Bacon in his glosses entirely misses
the original meaning.

Apart from this passage, the section is most probably of Persian
origin. Lines 1 2326 sqq. may be paralleled with the following from the
Prairies d'Or, ii. 155 : ' Ardeshir disait aussi : Un roi doit donner
un libre cours a sa justice. La justice est la source de tous les biens ;
c'est une citadelle elevee pour la defense de l'Etat et le maintien de
l'ordre ; le deni de justice est le premier symptome de la ruine d'un
pays.' The inscription in Syriac (p. 1245) and the counsels of
Ardeshir to his son Sabur on his accession to the throne, from the
same work (ii. 162), also run on similar lines : ' Sachez, 6 mon fils,
que la religion et la royaute sont deux sceurs qui ne peuvent exister
l'une sans l'autre . . .' In p. 1243 and 12420 the Vulgate text giv^s
the correct reading.

The most interesting part of the section is the philosophic diagram,
divided into degrees, showing the government of the world. The
proper arrangement of the diagram is shown in the note on p. 126,
but Philip's text evidently was not drawn up in that form, and no
Latin text known to me has it. As a result Bacon's gloss is altogether
beside the point. The form in which this collection of sayings appears
is usually that of Aristotle's grave. Hunain ibn Ishak, in his Aphor-
isms of philosophers and physicians, thus recounts it. ' When Aristotle
came to die he gave an order that an octagonal building should be
raised over his tomb, and that on the eight sides of it eight mottoes
touching all that serves the advantage of mankind should be written.
(1) The world is a garden whose edge is fortune. (2) Fortune is
a sovereign protected by firmness. (3) Firmness is government

liii

directed by the king. (4) The king is a guardian aided by troops.
(5) Troops are helpers nourished by treasure. (6) Treasure is goods
amassed by subjects. (7) Subjects are slaves subjugated by Justice.
(8) Justice is a custom on which depends the peace of the world.'
Sanguinetti, Journal Asiatique, ser. v. (1856) 8, p. 352.

Another form occurs in the Placita Philosophorum of John of
Procida. (1) ' Mundus iste est quidam ortus, et ejus fossata sunt
regna. (2) Regna vero manutenentur per leges. (3) Leges statuit
rex. (4) Rex vero per militiam suam tenetur. (5) Militia vero
pecunia gubernatur. (6) Pecunia autem a populo colligitur.
(7) Populus vero est justitia servus. (8) Justitia vero regitur mun-
dus.' Renzi, Colkctio Salernitana, iii. 1 1 7.

It is noteworthy that the Placita Philosophorum is said to be
translated from the Greek by John of Procida at Salerno, so that
there may be a Byzantine origin for this diagram.

The Arabic tradition is preserved by Al Makin in his Universal
History.

' And Aristotle wrote in the book which hath been mentioned
admonitions which would instruct a man in the doing of justice, and
he said therein that justice is the strength of the world, that it is the
chief of all virtues, that wealth and armies increase through it, and
that nations become subject through it ; he said, morevover, that
justice maketh a man to show himself friendly, and that it is the
strong prop of the world. Now he likened the world unto a garden,
the wall of which is kingship, and kingship is the knowledge which
maketh the king to administer wisely his dominions. The king is
the man who should help his army, and the king who is helped by
his army shall gather together for it wealth and possessions ; riches
shall make a nation to gather together unto themselves benefits :
uprightness shall make slaves to submit unto a (free; people; and let
integrity be the working power in the beginning of thy words and in
the end thereof. Know too that by it the whole world standeth, and
that by the excellence thereof cities are founded, and wealth is
gathered together, and that soldiers and armies increase thereby and
serve a people.' Budge, Alexander, ii, p. 383.

Ibn Khaldun (d. 1406) in his Prolegomena {Notices et Extraits,
xix. 80) preserves another tradition.

p. 80. Dans ia fable du hibou, telle qu'elle est rapportee par
Masoudi, le moubedan dit, entre autres choses, a Behram, nls de
Behram : ' O roi, le souverain n'arrive au fake de la puissance que
par Fobservation de la loi, par une submission entiere a Dieu et par
l'exactitude a respecter ses commandements et ses prohibitions. La
loi ne peut subsister sans le souverain : ie souverain n'est puissant que

liv

par ses soldats : pour entretenir ses soldats il faut avoir de l'argent :
l'argent ne se procure que par l'agriculture : point d'agriculture
sans une juste administration : la justice est une balance dresse'e par
le Seigneur au milieu des hommes, et pres de laquelle il a place un
inspecteur, qui est le roi.'

Anouchirouan disait sur le meme sujet : ' Sans armee, point
de roi : sans argent, point d'armee : sans impots„ point d'argent :
sans agriculture, point d'impots : sans administration juste, point
d'agriculture : sans rectitude de conduite, point de bonne admini-
stration : sans l'integrite des vizirs, point de rectitude de conduite.
Le point capital c'est que le roi examine par lui-meme la condition
de ses sujets et qu'il soit assez fort pour les chatier, afin qu'il regne
sur eux et n'en soit pas domineV

Le traite- sur la politique attribue* a Aristote, et qui circule dans le
public, contient plusieurs observations de ce genre ; mais elles ne
sont pas presentees d'une maniere complete, ni appuy^es de toutes
les preuves qu'elles reclament ; de plus, elles se trouvent melees
a d'autres matieres. Dans le meme ouvrage l'auteur a indique" aussi
les maximes generates que nous avons rapportees d'apres le Moubedan
et Anouchirouan. II les a rangees dans un cercle dont il fait un
grand eloge, et qui les presente de cette maniere : ' Le monde est un
jardin dont le gouvernement est la cloture : le gouvernement est une
puissance qui assure le maintien de la loi : la loi est une regie
administrative dont la royaute surveille Pexecution : la royaute est un
lien qui tient sa force de l'arme'e : Farmed est un corps d'auxiliaires
qui servent pour l'argent : l'argent est un subside fourni par les
sujets : les sujets sont des serviteurs protege's par la justice : la
justice doit entrer dans les habitudes du peuple, car elle assure
l'existence du monde. Or le monde est un jardin,' etc. L'auteur
revient ainsi au commencement de sa proposition. . . .

1244. 'lingua Caldea' is in the Arabic 'Syriac' (Siriyani).

Section B (pp. 127-32), de exiiu rerum. Discourse IV. In both
forms of the Arabic text this section opens with a paragraph empha-
sizing the importance of what is to follow as revealing the nature of
the intellect. It then proceeds to an account of the creation of the
simple spiritual substance (of which the angels — or intelligences —
are composed) and of the ' anima universalis : (which Bacon alters to
' universaliter '). At this point the Eastern text interposes a long
account, more or less of neo-Platonist origin, of the development of
ihe material universe (a simplification of his account of supramundane
causes — emanations) and of the soul (pp. i2 79-325) which is absent
in the Western text. The addendum treats of ' hyle ' or primary
matter, of matter itself collected in the nine spheres (Bacon alters the
text silently to ten), of the motions of the spheres which lead to the
composition of all things mineral, vegetable, and animal, and finally

of man, in whose composition all things are found. The universal
soul has three powers, intellective, sensitive, and vegetative, working
in bodies like sunlight in the air. This threefold division is that of
Bacon himself, since the Latin Vulgate and the Arabic speak of
a twofold division — the perceptive and the active, ' una quarum
virium est signum, secunda vero operans ' (13019), which latter has
seven modes of action. In line 22 Bacon alters 'vegetativa' into
1 generativa ', but the seven months assigned for gestation seems to be
due to Philip, as the Arabic gives the usual number. The divisions
of human life (p. 13) vary from text to text. All agree on the end of
the first period, but the Latin Vulgate assigns 13, Bacon 14, and the
Arabic 15, as the next. The phrase 'quia in i5mo anno potest
generare ' is only found in Bacon's edition. All agree as to 30 for
the next period, but Bacon then jumps to 50, while Philip and the
Arabic say 40. The next period ends at 50 (Arabic), 60 (Philip), or
70 (Bacon), from which time the soul is preparing itself for the end
of life. If the soul is perfect and complete before its separation from
the body it is taken up by the ' virtute anime universalis ' (Bacon
leaves out the mention of the ' anima ') to supernal perfection, until
at last it reaches the sphere of the intelligences and becomes part of
the Universal Soul. Philip, however, omits this last phrase, and
in its place substitutes one describing the fate of that soul which does
seek after perfection.

Section C (pp. 132-43), de bajulis. Book IV, Latin text. We
now return (p. 1329) to the original form for four lines (1. 12 ending
1 regem in ipsa '), and then begin a new digression on the senses,
prompted by the idea of reason as ruler of the body.

The paragraph as to the sense of sight is altered by Bacon from
■ ten to twenty-two species of sensation as in Alhazen whom he quotes
as the ' Perspective '.

In the description of the sense of touch Bacon adds (1. 26) ' et in
omnibus predictis de visu preter lucem et colorem ', and to that
of smell the whole of the paragraph as to human odour.

The final paragraph of the digression deals with the virtues of the
number five : five planets, five kinds of animals, five essential parts
of plants, five musical tones, five best days in the year, and five ports
of the sea.

These two groups are difficult to explain. The Arabic text speaks
of the days as the last days of Adhar (March), not May. I have been
unable to find any other trace of this belief. The five intercalary

lvi

days are nearly always considered unlucky ; they occur in the Coptic
year as September 5-10, in the Sothic year July 15-20, and in the
Alexandrian August 24-28.

The five ports of the sea must be Bacon's addition; they are
found in no other text, Arabic or Latin, that I have met. They are
obviously the Cinque Ports.

The whole of this digression leads up to the advice to Alexander
to have five chamberlains and five counsellors. But the Western
text, on the contrary, advises only one counsellor, whose advice is to
be taken on every occasion. The two texts come together again on
the advice of Hermes (p. 135"') and immediately diverge — the
Western text still presupposing a single counsellor — until p. 13617
when they again meet. In the tale which follows the astrological
details are only to be found in the Eastern version. Mars is now
substituted for Mercury (see p. 108) as a favourite planet. ' Venere '
(1. 3) should be ' Virgine ' and ' Libra' should be 'Jove '. Bacon's
conjecture is all wrong according to his own table on pp. 2r, 22.

From p. i373S to p. 13812 is only found in the Eastern version, like
the passage from p. 13924 to p. 140*. In 140" the Arabic reads ' the
days of joy are seven, so are those of sorrow ', instead of ' the days of
taking medicine are seven and the critical days of a disease are
seven '. From p. 14021 to p. 141 12 also is peculiar to the Eastern text.

The qualities of a good counsellor, pp. 14 1-2, differ slightly
in each manuscript.

Section D (p. 143), de microcosmo. There are many variants on
this theme, and no two lists are precisely the same. It is entirely
Eastern in character, no hint of it being found in the various writers
on the microcosm and the macrocosm.

A somewhat similar idea is found in Cardonne, Melanges, ii. 83 :
1 Nouchirsvan, king of Persia, asked his Wazir, Buzur Dj urn her, for a
definition of courage. He said : A brave man should have the
courage of a lion, the valour of a cock, the impetuosity of a boar, the
ferocity of a wolf, the rage of a tiger, the cleverness of a fox, the
patience of a dog, the vigilance of a crane, and the prudence of
a raven.'

A number of such comparisons are found in the Eastern animal
stories.

Section E (pp. 144-6), de Mago et Judeo. This story is found
in the tenth-century encyclopedia, the Ikhwan as-safa, published
by Dieterici in 1868 under the title of Die Logik und Psychology

Ivii

der Araber im zehnten Jahrhundert n. Chr. The Mage came from
Kerman and the Jew from Ispahan. The conversations are fuller
in the earlier form, which has not the introduction and the final
paragraph as to the reward of the Mage. The story is not found in
some Arabic MSS. of the Secretum, while it is replaced in the
Western version by some general remarks.

Section F (pp. 146-7), de scribis. Discourse V. In the seven-
book scheme of the Western Arabic text this section is not counted
as a separate discourse, but is comprised in Discourse IV. The
emphasis on fine handwriting, which is minimized in Philip's version,
is characteristic of its Persian origin. It will be observed that
lines 9 and 10 are a perversion of the original, which warns the king
to keep a close watch on his secretary.

Section G (pp. 147-8), de nunciis. Discourse VI. This section
is in the Western version misplaced after section H, and is there
reckoned Discourse VII in the eight-book scheme or V in the
seven-book scheme. Philip seems to have misunderstood his
original in lines 24 and 25. Line 25 is indeed unintelligible in any
text : it should say that affairs may not go as you foresaw, as the right
course to take might turn out to be different from that you had
ordered. The last four lines of the section have been given a different
bearing in the Latin : the original says nothing of the punishment of
a faithless ambassador, as to which no advice was needed in the
East.

Section H (pp. 148-9), de subditis. Discourse VII. Philip mis-
translates 1. 25 and the three which follow it. The text contrasts
trees which do not require to be sown every year with annual plants.
The last sentence is an addition of Philip.

This section is the concluding part of Discourse IV in the
Western Arabic seven-book form, and is Discourse VI in the eight-
book form and its Hebrew translation, though it is really included
in Discourse IV of the preliminary list of books (p. 179).

1 Section I (pp. 149-51), de proceribus. Discourse VIII. This is
also Gate VIII of the Western text, though it is part of Discourse VI
in the preliminary list of books.

The method described in this chapter of organizing an army by
tens is that of the Roman army with its decurions, centurions, &c,
which passed over to the Byzantine Empire. It was adopted by
Gengis Khan as described by Abul Faraj, Chron. Dynast, x, p. 450,
ed. Pocock.

lviii

Ammonius (de Categoriis) amongst others speaks of the advantages
of classifying by tens, and refers to the composition of ten by adding
one, two, three, and four.

The account of the horn of Temistius (p. i5i1G) is found only in
a few of the iUSS. of the Eastern version, and not in the Western
form at all. From 1. 23 to the end is an early addition, not found
in the ordinary Latin texts, though probably not by Bacon, since it
is added by Achillini, in a slightly altered form, to his woodcut of
the great horn in his editions of 1501 and 1516. From this woodcut
the horn was copied incorrectly by Kircher in his Ars magna lucis et
umbrae, ii. 1. 7 (Rome 1646, p. 140), and again in his Phonurgia nova
(1674, p. 132), in which work an engraved plate is given with sugges-
tions as to its use. No Latin manuscript is known in which there is
a figure of the horn, with the exception of that in Holkham Hall, in
the borders of which an entirely fanciful instrument is depicted
(reproduced in plate 151 of the Roxburghe Club publication of 1914).
There are drawings in MSS. C and D of the Eastern Arabic text, of
entirely different shape.

The name Temistius or Themistius in the Latin text seems to be
taken from ' The Book of Astamatis ' described by Al Makin. Our
Arabic texts give Yayastayus. ' And besides this he (Aristotle) wrote
the book which is called "The Book of Astamatis " which treateth of
the breaching of cities and fortresses and kings' houses and of the
submission of kings, and of how men should make use of talismans
and of the knowledge derived therefrom, and of the names which
will bring down rain and water to them in the desert and in the
waste land, whensoever they utter them.' Budge, Alexander, ii. 384.

Kircher's note as to the size of the horn (five cubits in diameter)
and the distance at which it could be heard (100 stadia) does not
seem to rest on any manuscript authority.

1. 17 'ad nocendum ' seems an early misreading for 'advocandum '.

Section K (pp. 152-5), Noli frequentare bella. Discourse IX.
This section, which begins a separate discourse, the seventh, in the
list of books of the eight-book Western texts, is part of the preceding
one, the sixth, in that of the seven-book form, while in the body of
the text it is Gate IX. The Latin translation follows the Eastern text
fairly closely, with some interesting variants. In p. 152s-12 Philip
gives a literal translation of a passage by no means clear in the
original. In p. 1533 is a complete mistranslation. 'War is either
aggressive or defensive ', and ' ita quod ' should really begin the next

sentence. In 1. 15 the original is altered from mail coats and
cuirasses to slings and arrows. The ' formam speciosissimam ' of
1. 18, 'artistic images' of the Eastern text, refers to the 'instruments
which cause dread and trembling which I made for thee when thou
didst engage in battle against Nahalah the Indian ' of the Western
text. It is interesting to observe that where the Eastern text usually
speaks of ' beasts of burden of Khurasan ' the Western speaks of
' packhorses and elephants '.

The advice on p. 1544 to prepare stores of food and drink is a mis-
translation of the original, which recommends the construction of
pitfalls in the way of the enemy with calthrops (Almhavi) in them.
The account of the Persians, Turks, and Parthians (1. 27) does not
correspond to any of our Arabic manuscripts. W speaks only of the
Turks as ' valorous and very foolish ', the Eastern texts go on to
advise using them as guards. The Turks are mentioned in the
Tactics of Leo 18. 39. 47 with a somewhat similar character. The
words 'unus populus . . . uxores ' (1. 28) are only found in the Bacon
group of Latin MSS.

The section, while not corresponding with any of the Byzantine
works on the arts of war, has considerable affinity with such works as
the Kestos of Sextus Julius Africanus or the Tactics of Leo.

Section L (pp. 155—6), de eleccione temporis. This section,
entirely astrological, is found only in the Eastern Arabic texts.
Lines 2-5 (p. 156) area repetition of those at the end of the preceding
section and are not found in the ordinary printed or IMS. Latin texts.

A considerably larger proportion than usual of the astrology corre-
sponds with that of the original, but in lines 13 and 25 Mercury should
be Jupiter, in 1. 24 Mars.

Section M (pp. 250-2). This section, Gate X in the Western eight-
book form, was not translated into Latin, obviously because of the
difficulty of assigning corresponding numerical values to the letters
of the Latin alphabet, but it has made a great success in the East.
It closes Discourse IX of the Eastern form and Discourse VI or VII
of the lists of books in the two Western ones, being Gate X of the
eight-book form. It is the last of the forty works assigned to
Aristotle in Ibn Abi Usaibi'a — the Kitab al-Yatlm. See also Haji
Khalfa, v. 173 (10633), vii. 858, 496 (805). An article by Stein-
schneider, ' Intorno ad otto manoscritti . . . ', Rome, 1867, has a note
(p. 88) on the subject, with references to manuscripts in several
languages.

An account of this method of calculation is found in the thirteenth-
century Syriac Book of Medicine, published by Dr. Budge, vol. ii,
pp. 540-1, whose translation is here quoted :

Another calculation whereby a man is able to know beforehand
which of two men who are striving together will die. It was made
by Aristotle for King Alexander his royal disciple, when he was waging
war against Darius the Mede, and Alexander conquered Darius.
This calculation is sure, and hath been well tried. It is useful to
every one who wageth war against his neighbour, and striveth in
respect of matters of business, and to kings, and to all men, both
little and great. Observe when thou wishest to know when (two) men
are waging war against each other, which will conquer. Take the
numerical values of the letters of the name of each by itself, and take
from the sum of each as many nines as there are in each, and see
how many remain to thee in each case, and bear them (in thy mind).
Then come to the following letters, and from them thou wilt learn
which will conquer. One conquereth three, five, seven, and nine.
Two conquereth one, four, six, and eight. Three conquereth two,
five, seven, and nine. Four conquereth one, three, six, and eight.
Five conquereth two, four, seven, and nine. Six conquereth one,
three, five, and eight. Seven conquereth two, four, six, and nine.
Eight conquereth one, three, five, and seven. Nine conquereth two,
four, six, and eight. And if there be two in one name, or the
numbers in the two names are equal, the combatant, that is the
elder will conquer the younger. This calculation is a very sure one,
and it is mentioned by the philosophers. When they made the
calculation about Alexander's name there remained eight, and when
they made the calculation about the name of Darius there remained
seven ; and observe that eight conquered seven, so it cometh in one
case after another, with the thing that was lost and was found, and
with the man who died, and with the man who was healed, and so on
when thou knowest well the name of the sick man and the name of
the day in which he perceived his sickness.

Ibn Khaldun in his Prolegomenes {^Notices et Extraits, 19. 241)
has the following account :

Parmi ces systemes, on trouve une espece de calcul (hicab) auquel
on donne le nom de higab en-nim. II en est question vers la fin du
Kitab es-Siaca (Traite- de politique), ouvrage attribue a Aristote. On
emploie ce calcul quand deux rois vont se faire la guerre, et que Ton
desire savoir lequel sera vainqueur. Voici comment se fait l'operation :

lxi

on additionne les valeurs numeViques des lettres dont se compose
le nom de chaque roi : ce sont des valeurs de convention attributes
aux lettres de l'alphabet : elles vont depuis l'unite jusqu'au mille, et
se classent par unites, dizaines, centaines et milliers. L'addition
faite, on retranche neuf de chaque somme autant de fois qu'il faut
d'avoir deux restes moindres que neuf. On compare ces restes
ensemble : si l'un est plus fort que l'autre, et que tous les deux
soient des nombres pairs ou des nombres impairs, le roi dont le nom
a fourni le reste le plus faible obtiendra la victoire. Si l'un des restes
est un nombre pair et l'autre un nombre impair, le roi dont le nom
a fourni le reste le plus fort sera le vainqueur. Si les deux restes
sont egaux, et qu'ils soient des nombres pairs, le roi qui est attaque
remportera la victoire : si les restes sont egaux et impairs le roi qui
attaque triomphera. On trouve dans le meme livre deux vers qui se
rapportent a. cette operation, et qui sont bien connus : les void —

Dans les pairs et dans les impairs, c'est le moindre nombre

qui l'emporte,
Si l'un est pair et l'autre impair, c'est le plus grand qui sera

vainqueur.
Celui qui est attaque aura la victoire, si les deux nombres

egaux sont pairs,
S'ils sont impairs, celui qui attaque triomphera.

The numerical values given on p. 243 {pp. cit.) differ in some
respects from those in our text, being those of the Magribi system.
But no two MSS. coincide. In Fleischer's Catalogue of Leipzig MSS.
p. 337 we find notice of a tract by Yahya ibn al-Batrik, where he uses
the'somma maggiore', 'jamlat kanir', in which ij = 2. The Syriac
numerical values correspond with those used in the Eastern Arabic.
The ' abjad ' system is the Hebrew order for the twenty-two letters
followed by six additional letters.

In the Western form the letters are arranged in alphabetical order
with the following numerical values :

1234567 890

L3 W

C !>

lxii

Ibn Khaldun {op. cit. p. 242) gives the following as the more
usual values :

1 234567 89

I M £ J » 3 ) C J»

Another system in general use {op. cit. p. 244) :

12 3 4 56789

1 y? c r * * M c °

S-> J- J J i ^

el 1» (_/» u

A variant of this gives ^ p for ^p p. and ii. for *■>.

These systems are called ' ayqash ' and ' areb ' from the first letters
of each row.

Another system given in Fleischer's catalogue of Leipzig Oriental
MSS., p. 428 :

1 23456 7 8 9°

On p. 337 (0/. «V.) is a reference to another scale where p = r,
d = 2, &c.

Section N (pp. 137-63), de incantamentis. Discourse X. In the
greater part of the Latin MSS. this section is entirely omitted, and
in the Achillini text it is placed after section t (before p. 114 of this
edition). The first paragraph, down to line 16, is common to tin-
Eastern and Western texts : from that point on, the Western text
proceeds with section Q (pp. 173-5), tne Eastern, in all MSS. with
this down to p. 1627. From this point, one only (B) gives the text
translated by Philip, the others describe different talismans, though

lxiii

the Hermogenes of our text may have been obtained from one of
them. The remainder of Discourse X consists of Sections O, De
alchimia, and P, De lapidibus et vegetabilibus, which finishes with the
real ending of the Secretum. Only a very few MSS. and no printed
texts go farther than p. 16124 (see pp. xxv-xxvi).

The title, found in this and some other MSS., ' Dictio decima ' is
interesting as a remnant of the primitive form of this translation,
before it suffered its first recast. It occurs in B.N. 6755, 6756,
B.M. SI. 2413, 12 C. vi, 12 D. iii, 12 E. xv, &c.

Section V (pp. 163-72), de phisionomia. Prof. R. Foerster has dealt
at such length with this section in his Scriptores Physiognomo?iici
(Teubner, 1893), vol. i, pp. clxxviii-clxxxi, vol. ii, pp. 183-222,
that little more remains to be said. It has already been pointed out
(p. xxi-xxxix) that the Western form is not an abridgement of the
Eastern, but an independent growth from a common stem. The
Eastern text has been much more influenced by the physiognomy of
Razis {ad Almansorem, tr. 2) than the Western. There are many
more verbal coincidences with Gerard of Cremona's translation of
Razis than with Michael Scot's treatise already cited, e.g. 16728 sa-
pientie innuit paucitatem (R. c. 26), 16814 deterior est omnibus
hominibus (omnibus hominibus sunt deteriores, R. c. 28), 16916 Qui
tempora inflata (R. c. 32), but I believe they are only coincidences
and that the borrowing took place in the Arabic.

The only quotations I have noted by Albertus Magnus are those of
p. 170, 11. 4-7, in the de animalibus, i. 2. 26 end, and others.

The story of Hippocrates and Philemon is originally told of
Socrates and Zopyrus — for classical references see Foerster, i, p. viii.

Section Q (pp. 173-5), ^e lapidibus preciosis. This section, the re-
mainder of the thirteenth division in the Western eight-book form, was
incorporated by Achillini with passages from Discourse X, as pre-
viously described (p. xxiv). He either translated them himself, or got
them from an early Latin translation, from, the Hebrew, as a con-
siderable part of them is not found in the Arabic but was added
by some Jewish alchemist, or by Al Harizi himself.

The sections only found in Hebrew are : (1) Sciendum tamen
quod scire producere ... (2) Et facias anulum ex argento . . .
(3) Bis ipsum est ex venenis et magnis ... (4) At sustentamentum
omnium ... (5) Scias etiam quod chimia . . . Most probably
(6) Amatistes est piram in Arabico ... is also an insertion, but
W is imperfect at this point (p. 253).

lxiv

THE TRANSLATION FROM THE ARABIC.

The value of this translation from the Arabic text, as we have
it to-day is two-fold ; it serves as a translation of the Latin for those
readers who find a difficulty in accustoming themselves to it,
the corresponding pages of the Latin text being marked on the
margin, and it allows us to form an opinion of the competence
of thirteenth-century translators from the Arabic. In this case there
is no doubt that Philip's translation is very close to his text, allowing
for ornamental additions and expansions which are easily recognized.
It was originally intended to mark the additions which distinguish
the Eastern from the Western forms by a difference in type, but
this intention was abandoned, and the student will find it easy to
compare the version here given with Dr. Gaster's version of the
Hebrew text, which is in substance the same as the Western Arabic,
the forms given in the notes as W marking the exact Western text.

To make this collection of pseud-Aristotelian letters to Alex-
ander more complete, a letter on the immortality of the soul from
the Taegius text (pp. xxiv, xxv) drawn from some unknown source,
and an English translation of a letter on Ethics from an Arabic MS.
in the British Museum have been added. These with Lippert's
translation of the Peri Basileias will show the principal Arabic forms
which were written in rivalry with the Secretum Secretorum.

THE ANGLO-NORMAN VERSION.

This version must have been made very soon after the intro-
duction of the Secretum to the Western world, yet there was time for
a compound text to have been made of the Secretum and some other
treatise on health which has not yet been identified. The part not
derived from the Secretum begins at 1. 1868 and ends at 1. 2237.
Beyond the correction of a few scribal errors there has been no
attempt made to edit the text as it appears in the only manuscript of
it known.

Incipit qu'idam tractatus brevis et utilis ad decla-
randum quedam obscure dicta in libro Secreti
Secretorum Aristotilis, quern librum edidit Ari-
stotiles adpreces Alexandri Magni in sua senectute;

s quern tractatum fecit f rater Rogerus Bacun de
ordine minorum intuitu caritatis ad instructionem
quorundam sapientum. Quern tractatum, si sapiens
intueatur et bene omnia discuciat, una cum notabili-
bus que ipsemet f rater Rogerus posuit supra textum

io in multis locis et diver sis, inveniet ultima nature
secreta ad que homo sive humana invencio in hac
vita poterit pervenire, ad que quiscunque posset
pertingere, vere princeps mundi poterit nominari.
Nee desperet quis propter difficidtatem, quoniam si

15 naturas rerum cognoverit, scienciam perspective, et
astronomiam, ista secreta non poterunt eum latere.
Et habet capitida {sept em).

Capitulum primum de causa hujus operis, et de erroribus falso-
rum mathematicorum quomodo judicant certudinaliter, et dicunt
20 omnia evenire de necessitate.

Capitulum secundum de veris mathematicis quomodo judicant
sub condicione supponendo liberum arbitrium non posse cogi
set inclinari et excitari per constellaciones, et quomodo, et de
necessitate scientis medici pro complexionibus alterandis.
25 Capitulum tercium de dictis et factis falsorum mathematicorum
et demonum.

Capitulum quartum de dictis et factis verorum mathematico-
rum, et que mirabilia possunt facere cum adjutorio artis medicine :
quomodo videlicet alterantur complexiones et meliorantur, tarn in
3o moribus quam in sapientia : et tangit ultima secreta ad que solus
sapiens medicus poterit pervenire.

A note at foot says, ' Titulus dicitur a " titan " Grece quod est "sol " Latine,
quia sicut sol illuminat mundum, ita titulus illuminat et manifestat librum.'

1590 B

Capitulum quintum de veris scienciis similibus in nominibus

scienciis magicis, set nichil in intencione set sunt partes philo-
sophie et sciencie experimentalis.

Capitulum .6. de quibusdam astronomicis pro multis intelli-
gendis in boc libro, et maxime in capitulo ultimo secunde partis, 5
et similiter in ultimo capitulo et penultimo tercie partis.

Capitulum .7. de proprietatibus planetarum et signorum de
quibus loquitur Aristotiles in hoc libro, et de sex modis alteracionis
b. rerum inferiorum in hoc mundo tarn animatarum | quam inanima-
tarum per virtutem planetarum et est capitulum ultimum. 10

PRopter multa in hoc libro contenta (qui liber dicitur
Secretum Secretorum Aristotilis sive liber de Regimine
Principum Regum et Dominorum), considerandum est quod
translator hujus libri conveniencius potuit transtulisse multa et
apercius. 1 5

Nam 'Mancia' non est verbum philosophicum, nee 'Geomancia ',
nee ' Celimancia ', nee ' Incantacio ', nee ' Carmen ', nee bene
sonant hec et hujusmodi secundum racionem fidei. Res tamen
philosophice quas Aristotiles intellexit habent veritatem philo-
sophic, unde translatores Aristotilis nescientes perfecte potestatem 20
scienciarum, nee scientes sufficienter linguam Grecam, nee vocabula
Latina scienciarum propria, multum defecerunt, transferendo in
multo, eciam magis defecerunt qui sapienciam Aristotilis primo
translata de Greco in Arabicum, postea in Latinum ex Arabico,
transtulerunt, sicut iste translator et plures alii defecerunt. Propter 25
quod aliqua de hoc libro volo quibusdam exposicionibus illustrare.
' Mancia " vero Grece est ' divinacio ' Latine, qua magici ac
matematici utuntur secundum quod hec nomina matematica et
matematicus derivantur a ' matesi ' media corepta, que ' matesis '
est ' magica ' inponens necessitatem rebus contingentibus et libero 30
arbitrio. Contra quam et contra matematicos ab ea dictos egregie
beati Augustinus et Gregorius in Omeliis de Epiphania disputant
et alibi, necnon philosophi omnes de dignitate philosophic pre-
diti, ut Aristotiles, Avicenna, Ptolomeus, et omnes alii veraciter
philosophantes. 35

Set tamen hii veri judicatores dicuntur mathematici a ' mathesi '
media producta que etiam per aspiracionem scribitur. Hec
' mathesis ' est ' doctrina ' Latine, vel disciplina, sicut Cassiodorus
docet in libro de Scienciis Secularibus.

32 Augustinus] de diversis questionibus, xlv. 34 Ptolomeus] tpolomeus
MS. 39 Migne, 71. 1151.

Et hec mathematical continet quatuor sciencias, scilicet, Geo-
metriam, Arsmetricam, Musicam, Astrologiam sub qua Astro- ^ a.
logia, Astronomia judicaria et operativa vulgari nomine continetur.
De quibus scienciis Cassiodorus ibidem subjungit, dicens : ' Ha-;

5 sciencias quatuor dum solicita mente revolvimus : sensum acuunt,
limumque ignorancie detergunt, et ad illam spectivam contempla-
cionem, Domino largiente, perducunt ' : quas merito sancti patres
legendas persuadent, quia ex magna parte per eas appetitus a
carnalibus rebus abstrahitur et faciunt desiderare que solo, Domino

io largiente. corde possumus aspicere.

Et dicit quod ideo hec mathematica dicitur doctrinalis vel disci-
plinalis, quia omnes alie sciencie per hanc docentur et sine ilia
non possunt doceri. Quod etiam Boitius in prologo Arithtnetice
edocet evidenter. Set glomerelli nescientes Grecum, corumpunt

15 omnia vocabula Greca, ex quibus major pars lingue Latine compo-
nitur, unde ex magna sua ignorancia vulgaverunt hos versus falsos :
Scire facit matesis, set divinare mathesis
Philosophi matesim, magici dixere mathesim.
Et errant in sensu et scriptura, ut patet ex dictis secundum

20 Grecam veritatem, nam ' matesis ' media corepta et sine aspira-
cione est divinacio sive ars divinandi qua Manto divinatrix
adinvenit, ut per Virgilium decimo libro Eneydis et per Servium
comentatorem ejus patet. Set ' mathesis ', media producta et
aspirata in secunda sillaba, sicut patet ex Grecis libris et Greca

25 gramatica, est disciplina.

Matematici igitur qui sunt falsarii omnia dixerunt evenire de
necessitate et per fatum, et non solum in naturalibus set in
voluntariis. Unde posuerunt quod infans natus in constellacione
tali vel tali erit de necessitate talis vel talis, et presumunt per hoc

30 judicare de omnibus, futuris et presentibus, occultis et preteritis,
certitudinaliter.

Capitulum secundum de veris mathematicis.

SEt veri mathematici hec tria non j presumunt, quia nee de a b.
necessitate judicant aliquid fore vel esse vel fuisse in istis
inferioribus contingentibus et voluntariis, nee de omnibus
judicia sua ponunt, set de aliquibus, nee absolute certitudinaliter

4 Cassiodorus] Migne 71. 1204. 13 Boitius] Inst. Arith. i. 1.

17 Eberhardi Graecismus (Ed. Wrobel, x. 211. 22 Virgil] Aen. x. 199.

B 2

docent unam partem contradiccionis, ut quod iste infans erit
bonus aut malus, set quod erit bonus vel episcopus si Deus
voluerit, nam semper in judiciis suis adducunt in fine csi Deus
voluerit '. Unde cum prevident possibilitatem rei alicujus con-
tingentis in naturalibus vel in voluntatis, non dicunt quod de 5
necessitate continget, set quod potest contingere, et continget
quantum est de vi causarum suarum, et quod erit nisi Deus mutet
ordinacionem nature vel voluntatis.

Circa enim voluntaria, ut in actibus humanis, mathematici veri
supponunt libertatem arbitrii, ut in nullo cogatur ad bonum vel 10
malum, nee ad honores nee dedecora, nee ad prospera nee adversa,
nee ad sciencialia nee ad officia ecclesiastica nee secularia, que
omnia de quolibet falsi matematici affirmant.

Set veri mathematici considerant situs et loca planetarum, et
quas fortitudines habent in signis diversis, et quos respectus habent 15
adinvicem et ad Stellas fixas, et sic veraciter possunt judicare de
alteracionibus corporum inferiorum in terra et aqua et aere,
secundum possibilitatem, ut dictum est ; et quod una pars contra-
diccionis eveniet, set non de necessitate. Et licet secundum
possibilitatem nature eveniet, tamen Deus potest mutare ex sua 20
bonitate, et meritis sanctorum et mentis ecclesie et cujuslibet boni
Christiani, si ad hoc sufficiant sua merita. Unde una vetula
paupercula suis precibus et meritis, bonitate Dei favente, potest
mutare ordinem nature, sicut Beata Scolastica, invito Sancto
Benedicto, oravit Deum, et facta est tempestas valida ne beatus 25
Benedictus recederet ab ea. Et sic de aliis miraculis infinitis que
fiunt supra naturam et contra earn, bonitate Dei et angelorum et
sanctorum et meritis ecclesie et bonorum.

Et sicut hec alteracio naturalis est in corporibus inanimatis, sic
in corporibus animatorum et hominum. 3o

Continue enim alterantur corpora humana secundum diversas
constellaciones omni hora, et excitantur anime ad acciones diversas
3 a. et mores et sciencialia et alia | officia. Set anime non coguntur set
- feruntur gratis in ea ad que complexio corporis excitat et inclinat,
sicut non considerata aliqua constellacione homo colericus excita- 35
tur ad iram, sanguineus ad pacem, fleumaticus ad quietem et ocium,
melancolicus ad tristiciam et solitudinem. Set tamen in hiis non
cogitur liberum arbitrium set inclinatur vehementer, ut tamen

17 in] et MS.

gratis velit ea ad que per complexionem corporis inclinatur. Sicut
homo per amicos et socios et res delectabiles et tristabiles pre-
serves multa facit, excitatus per hec, que alias non faceret, sic
constellacio presens alterat complexionem corporis, ad quam
5 alteracionem sequitur excitacio mentis, licet non cogatur in aliquo.
Et causa hujus est quia unum per naturam et essenciam et una
persona fit ex corpore et anima, et ideo anima passionibus corporis
facile excitatur, et e converso.

Nam , testante Avicenna .8. de Animalibus et alibi, calor in corpore

io et frigus et alie passiones varie fiunt pluries ex sola cogitacione et
affectione anime, sicut quilibet in se et in aliis experitur. Set hec
excitacio anime per complexionem excitatam ex stellis maxime
consideranda esset a regibus et aliis qui presunt mundo et ecclesie.
Nam si mathematicus verus sciat etatem alicujus regis, et annum

15 et diem et horam conceptus et nativitatis, potest certitudinaliter
judicare de complexione ejus radicali, et ex ea elicere aptitudines
ejus et disposiciones naturales ad bona et mala. Nam omnes
homines secuntur complexiones suas naturaliter, ut videmus, sicut
expositum est, licet non cogatur liberum arbitrium, set tamen

20 fortiter et vehementer inclinatur. Rex igitur quilibet sequitur
naturaliter complexionem suam. Et si est multum colericus,
inclinabitur ad superbiam et iram et inprudenciam et discordias
et bellum et turbaciones aliorum. Et quia ad voluntatem suam
flectuntur consiliarii et amici ejus, flectetur et regnum ad ejus

25 voluntatem, et sic turbabit regna vicinia et etiam regnum proprium,
querens occasiones contra multos sibi subjectos.

Et si sit sanguineus, erit humilis et mansuetus et prudens et
pacificus, amans justiciam et pacem et societatem et amiciciam
et liberalitatem. Et sic per alias complexiones excitabitur rex ad

30 alia. Et similiter omnes qui presunt, sive in mundanis sive in
ecclesiasticis, sequntur suas complexiones sive ad bona sive ad
mala, nisi Deus mutaverit | ordinem nature et voluntatis. Si 3 b.
tamen haberent bona consilia per sapientes medicos scientes
astronomiam, possent eorum complexiones male alterari in melius,

35 et sic inclinarentur ad clemenciam, pacem et justiciam, et ad
concordiam et ad amiciciam et ad omne bonum.

Capuulum tercium dc die f is ct factis fa /son/ m matematicorum et
demomim

HEc de judiciis mathematicorum verorum et falsorum pos-
sunt intelligi, set nunc considerandum est de eorum dictis
et factis per que fiunt multa. Nam utrique possunt facere 5
multos effectus utiles, precipue huniano corpori, et pro prosperis
promovendis et repellendis adversis et pro innumerabilibus utili-
tatibus procurandis et malis excludendis. Set matematici falsi
credunt quod omnia que faciunt contingunt de necessitate, verus
mathematicus nullam neeessitatem ponit. Item falsi matematici >o
propter incredulitatem suam et errorem circa ea que fieri possunt
in constellacionibus debitis cadunt, Dei judicio, in alios errores
infinitos, et desiderant adjutoria demonum, et faciunt carmina et
karacteres et sacrificia secundum quod quidam libri eorum pessimi
docent, quorum aliquos demones fecerunt, et tradiderunt pessimis '5
hominibus, et quorum aliquos ipsi matematici fecerunt instinctu
et instruccione demonum, et per revelaeionem eorum. Quorum
etiam aliquos multa pessimi homines iinxerunt propria malicia, et
illis libris isti pessimi matematici inponunt titulos autenticos ut
liber Ade, et liber J\loysi, et libri Saiomonis, et libri Aristotiiis, et 20
Hermetis, ct aliorum sapientum, cum tamen ipsimet homines
pessimi fingunt hec, et seducunt homines, non solum juvenes set
etiam senes et viros famosos, sicut in nostris temporibus experti
sumus. Et vidimus maximos viros occupatos in hiis, non solum
clericos et ecclesiasticos viros, set principes aliquantulum literatos, 25
et alios similiter magnos viros.

Et hiis matematicis in malicia sua completis apparent demones
sensibiliter in forma humana et aliis formis variis, et dicunt et
faciunt multa eis mirabilia, secundum quod Deus permittit. Ali-
quando apparent ymaginarie, ut in ungue pueri virginis carminati, 30
4 a. et in pelvibus et ensibus, et in spatula arietis, | secundum
modum eorum consecratis, et in ceteris rebus pollitis, et demones
ostendunt eis omnia que petunt, secundum quod Deus permittit.

Unde pueri sic inspicientes res politas vident ymaginarie res
furtive acceptas, et ad que loca deportate sunt, et que persone 35
asportaverunt, et sic de aliis multis, et demones apparentes omnia
hec illis prius ostendunt.

Set ulterius procedit demencia matematicorum falsorum sine
apparitione demonum, nee est ars nee natura, et hec sunt purissime

magica. Tamen fiunt multa mirabilia, utilia temporaliter quibusdam
et nociva aliis, set hec fiunt per demones invisibiliter operantes
et revelantes, permittente Deo sicut David dicit de revelacione
demonum hominibus nephandis 'misit in eos iram indignacionis
5 sue, inmissiones per angelos malo^ '.

Sic geomantici faciunt karacteres et figuras in pulvere, et
credunt se per artem scire futura et presentia occulta et preterita,
et sedent in partibus transmarinis in foro et aliis locis publicis, et
veniunt ad eos viri et mulieres omnes pro negociis occultis et

io futuris querendis. Et fingunt se operari per virtutem stellarum,
et ideo faciunt figuras suas ad similitudinem stellarum, et utuntur
vocabulis astronomicis, et multi viri famosi in studio infecti sunt
nostris temporibus in hiis. Et similiter alie magice artes. ut
ydromancia que fit in aqua, quia ' ydor ' Grece est 'aqua' Latine,

15 et aerimancia in aere, et pyromancia in igne sunt erronee, et multe
alie, de quibus non est dicendum ad presens, set pro certo demones
occultis revelacionibus illudunt eis.

Et hujusmodi illusiones fiunt, aut propter infidelitatem talia
querencium a magicis, aut propter infidelitatem magicorum, aut

20 propter peccata alia utrorumque gravia quibus implicantur, aut
certe mala et nociva multis fiunt per magicos propter peccata
illorum hominum quibus accidunt talia nociva. Et hec omnia
patent per infinita exempla que contigerunt nostris temporibus,
ut in maleficiatis et aliis innumerabilibus. de quibus non possum

25 scribere ad hoc tempus. Et ab istis karecteribus et carminibus
et figuris et operibus magicorum ultimis descendunt errores
vetularum sortilegarum et virorum similiter. Nam edocti fuerunt
primitus a majgicis, et matres docent filias, et patres docent filios, 4 b.
et sic crevit malicia infinita per universum mundum usque nunc,

30 et crescet habundantius usque in diem Antichristi. Et non
solum malicia ultima que communis est vetulis et viris sortilegis
et matematicis, set priores malicie omnes superius enumerate. Et
sic precurrent Antichristum multi nephandi homines qui disponent
multos ad errores pessimos Antichristi, quamvis et omnis falsa

35 doctrina sive in philosophia que jam incepta est a quindecim

annis, sive falsitas studii fidei per hereticos, efficacius disponunt

ad tempora Antichristi, et ipse tunc instruendus et nutriendus per

demones replebitur omni malicia matematicorum magicorum

3 David" Ps. 77. 49.

falsorum et falso philosophancium et hereticorum, et pervertet ad
tempus omne verum et bonum.

Capituhun quartum de dictis et factis verorum mathematicorum.

SEt mathematici veri elongantur penitus ab hiis malis omnibus,
et servant omnino veritatem philosophic et fidei, et pro debitis 5
constellacionibus sciunt eligere tempora in quibus per virtutes
planetarum et stellarum fixarum possunt, Dei disposicione, multa
fieri per naturam et per artem juvantem naturam, et utuntur dictis
et factis certis, set non carminibus magicis nee vetularum set
secundum graciam datam philosophis, circa cultum divinum 10
statuerunt oraciones et sacrificia, secundum quod Aristotiles
tangit inferius in parte prima capitulo ultimo.

Nam etsi non debeamus asserere quod philosophi habuerunt
graciam gratum facientem, quia nescimus secundum hoc quid
fecerit eis Deus, tamen scimus quod habuerunt magnam graciam 15
gratis datam, scilicet, sapiencie magnalia et mirabiles virtutes quas
utinam nos omnes Christiani haberemus. Philosophi enim
magni, ut Plato, Aristotiles, et Avicenna, et hujusmodi, non colu-
erunt ydola set despexerunt ea, et Deum verum more suo coluerunt
secundum graciam eis datam : et ideo habuerunt sacrificia et 20
oraciones sine lege Moysi et Christiana, sicut antiqui patres ab
Adam usque ad legem datam Moysi. Unde Aristotiles in lege
sua propter cultum Trinitatis habuit oraciones tres et sacrificia tria,
sicut docet Averoys in principio Cell et Mundi.

Et astronomi Christiani debent pia devocione uti oracionibus 25
ad Deum et sanctos, et eos invocare in omnibus operibus suis
in auxilium, et non demones sicut magici, quibus oracionibus
sancti utriusque Testamenti usi sunt, et addunt karacteres et figuras
5 a. crucis et | Crucifixi, et Beate Virginis, et Beati Dionisii qui fuit
optimus astronomus et aliorum ad quos operans habet devocionem, 30
et debent et possunt quedam opera facere conveniencia, ut facilius
et melius accidant que intendat. Ut medicus peritus in astro-
nomia ponit medicinalia sua sub divo quando stelle utilium
operacionum et conveniencium sunt super orizonta, hoc est, super
habitacionem nostram vel suam, sive super terram nostre ha- 35
bitacionis, et cavet a nocivis stellis. Et similiter facit de cibis et
potibus, si est sapiens in astronomia. Eciam ipsas personas

11 Aristotiles] see p. 61. 24 Averoys! lib. i. c. 3.

infirmas novit aptare ad recepcionem radiorum stellarum con-
veniencium, et non solum circa infirmos scit hec disponere set
insanis. Et scit per has vias rectificare et meliorare complexiones
eorum ut inclinentur ad bona et utilia sibi et aliis, tam in sapiencia
5 quam in moralibus, sicut Arthepbius philosophus disposuit filium
regis quern docuit, et miro modo melioravit complexionem suam
ad bonitatem et sapienciam. Et hec maxime debent fieri in
regibus et filiis eorum et in aliis principibus, et eciam prelatis et
omnibus viris magnificis, non solum propter eorum utilitates, set

io propter utilitates subditorum ecclesie et tocius mundi.

Majora autem hiis possunt fieri circa statum reipublice et
regnorum pro prosperis et contra adversa, de quibus loquitur
Aristotiles in hoc libro, set occulte. Quia dicit : ille est fractor
sigilli celestis, et multa mala consequntur eum qui revelat secreta

15 indignis.

Capituhtm quintum de veris scienciis similibus in nominibus quaiuor
predictis, set nichil in intencione vel re, set sunt partes philosophie et
sciencie experimentalis.

Sciendum quod geomancia predicta est magica, et aerimancia
quedam, et ydromancia quedam, et piromancia quedam, de
quibus sunt libri magicorum. Set alie horum nominum,
set non rerum neque intencionis, sunt partes philosophie et
sciencie experimentalis. Nam secundum Ptholomeum in libro
de Disposicione Sphere qui alio nomine vocatur Introduciorius in
25 Almagesti, duplex est pars philosophie de futuris cognoscendis
secundum possibilitatem, ut dictum est. Una est Astronomia
naturalis, quia de rebus naturalibus in hoc mundo inferiori judicat,
ut dictum est, scilicet medio modo inter necessarium et impossibile,
sicut Ptolomeus | docet in Centilogio et in Quadripartite, ita quod 5 b»
30 nullam necessitatem imponunt astronomi libero arbitrio, neque
rebus contingentibus, ut prius expositum est.

Set est alia sciencia que considerat futuras alteraciones hujus
mundi inferioris, que vocatur Sciencia Experimentalis a Ptolomeo
in libro predicto, super quam, ut ait Ptolomeus, Aristotiles nobilis

13 dicit] p. 41.

17 intencione] intenciore MS.

fundatus est, et multa turha dominorum judiciorum astronomie,
quam Aratus philosophus multum ampliavit. Et hec sciencia
considerat ea que apparent in terra per signa in animalibus et
ceteris terrestribus et aqueis, et per ea que apparent in aere, et
per ea que apparent in igne, scilicet, in spera ignis, per que philo- 5
sophi judicant de pluviis et vends et siccitate et calore et frigore
et humore et pestilencia et putrefacione aeris et animalium terre-
strium et aqueorum et hominum et omnium vivencium. Et non
solum de hiis set de multis aliis, atque eciam multum bene docent
poete de hiis, ut Virgilius primo Georgicorum, et Servius ejus 10
comentator et alibi, atque Lucanus primo et sexto libro precipue,
et alii multi. Avicenna vero narrat libro Animalium quod quidam
homo apud Constantinopolim judicavit de mutacione ventorum
per hericium qui certas in se fecit mutaciones ante varietatem
ventorum. Delphini in mari contra tempestatem recedunt de 15
fundo maris ad superficiem, et sic de variis proprietatibus ani-
malium, et tarn in mari quam in terra. Et fragor nemorum
et tumor marium et hujusmodi sunt certa signa mutacionis aeris
et rerum inferiorum.

Similiter ea que apparent in aere, ut inpressiones inflammate 20
seu vapores inflammati ut Assub ascendens et descendens, que
vulgus estimant Stellas cadentes et descendentes, et sunt vapores
inflammati que significant siccitatem rerum inferiorum, sicut patet
ex fine Centilogii Ptolomei. Et multa consimilia luminosa et inflam-
mata apparent in diversis figuris de quibus Aristotiles loquitur 25
primo Metheororum, ut sunt dracones ardentes et serpentes et
columpne et piramides et multa alia. Eciam yris et halo sive
Allileti, qui est circulus coloratus circa solem et lunam et Stellas, et
virga perpendicularis colorata, multa significant in alteracionibus
6 a. aeris. | Et comete, que vocantur stelle comate, habundancius 30
significant, sicut vidimus nostri temporis apparente cometa magno,
et non solum fuerunt turbaciones aeris set hominum et omnium
regionum nobis notarum, qui apparuit Anno Domini 1264. In
illo anno et in sequentibus fuerunt maxime turbaciones mundi, ita
quod quantitas et dispersio radiorum suorum fuit ita horribilis 35
quod terruit omnes homines supra modum. Et hii comete non
solum hunt ex vapore inflammato set sublimato per virtutem
alicujus planete vel stelle fixe, quarum motum sequntur sicut

12 Avicenna" lib. viii. c. 4.

ferrum sequitur motum adamantis. Et hii comete fumt in spera
ignis supra aerem, sicut docet Algazel in Naiuralibus.

Multa etiam majora sunt hiis significancia alteraciones mundi.
de quibus sancti et historiographi sicut et philosophi late scribunt.

5 quod ut aliquando duo soles et alias tres soles simul visi sunt, et
due aut tres lune vise sunt simul. Et hec sunt vapores sperici in-
flammati ex radio solis ac lune, nee sunt de genere cometarum.
Et multa sunt consimilia, et a longe rnirabiliora accidunt in isfis et
inflammatis, sicut Titus Livius, auctor maximus historie mundi, et

io sanctus Horosius ad beatum Augustinum, et ipse Augustinus,

et multi alii auctores certissimi. Quibus mirabilibus accidentibus

totus mundus est alteratus, sicut ipsi auctores certissimi describunt.

Item secundum eosdem lac aliquando pluit de celo vel aere, et

sanguis et lana et metalla et lapides et viva animalia ut pisces

1 5 et salamandra et alia reptilia et rane et buffones et carnes : et
rivus olei et sanguinis orti sunt de terra et longe rnirabiliora quam
oporteat nunc dici, sicut auctores predicti docent et alii certissimi,
quibus apparentibus facta est magna alteracio mundi. Similiter
eclipses solis et lune sunt in hac consideracione, et aliorum

20 planetarum. Quia duplex est consideracio eclipsis ; aut quantum
ad situm solis et lune et stellarum in signis, et sic pertinet con-
sideracio eclipsis astronomis ; aut quantum ad obscuritatem et
impedimentum lucis secundum quod subtrahitur beneficium
lucis a mundo inferiori, et sic pertinet eclipsium consideracio

25 ad hanc scienciam experimentalem. Et tunc est ineffa bilis 6 b.
alteracio in omnibus, et maxime quando fit eclipsis universalis,
quando scilicet totum corpus solis vel lune eclipsatur, et
maxime quando totus sol eclipsatur. Tunc nox est pro die, et
apparent stelle in celo, et aves territi volant hue et ibi, et bruta

30 terrentur et homines maxime in corde et anima, sicut ista etate
expertum est ; et cicius erit talis eclipsis quam qui vellent sapientes
in hac sciencia. Omnia hec et consimilia sunt effectus planetarum
et stellarum, et vocantur a Ptolomeo et aliis ' secunda stellarum ',
quia effectus est in secundo loco respectu sue cause : de quibus

35 dicit Ptolomeus in Centilogio quod anima sapiens certius judicabit
per secunda stellarum quam per Stellas. Et ideo dicit in libro.dte
Disposition Spere quod Aristotiles nobilis et astronomi plus
fundarunt se super hanc scienciam quam super astronomiam.

2 Algazel] lib. ii. c. 4. Philosophia 'ed. 1506).

Cum igitur 'ge' Grece sit 'terra' Latine, et 'mancia' ' divi-
nacio ', hoc est, judicium de futuris, una erit geomancia magica de
qua dictum fuit superius, et alia castigato nomine est pars philo-
sophie que, scilicet, considerat signa in animalibuset ceteris rebus
terrestribus super futura, nee habet aliquid falsitatis si bene intelli- 5
gatur. Similiter ' ydor ' Grece est ' aqua ' Latine et ' mancia '
'divinacio' sive judicium, ut honestiori utamur vocabulo, et hec,
ut dictum est, magica est secundum quod magici utuntur, set alia
est pars philosophic que considerat signa futurarum in aqua et
rebus aqueis, sive piscibus sive aliis. ' Aer ' quidem Grecum est, 10
unde aerimancia que duplex est, una magica alia naturalis que
considerat predicta signa in aere. Similiter ' pir ' est ' ignis ', unde
piromancia, et una consideratur a magicis, et alia est naturalis et
pars philosophic que considerat signa in spera ignis, ut sunt
comete et alia cum quibus sociantur eclipsis, quia nomina posita 15
sunt ab antiquis ante philosophos, et antiqui estimabant celum
esse ignee nature propter Stellas que lucent ut ignis. Unde
primum et suppremum celum vocatur empireum.

De istis scienciis naturalibus que vocari possunt inproprie
geomancia, ydromancia, aerimancia, piromancia, que sunt vere 20
partes philosophic, intendit Aristotiles in hoc libro, set translator
non habuit in Latino nomina propria istis scienciis, ideo accepit
nomina scienciarum magicarum que sunt similes aliquibus veris
scienciis.

Capitulum sextum de quibusdam astronomicis pro multis in- 25
telligendis in hoc libro el maxime in capitulo ultimo secunde partis,
et si/niliter in ultimo capitulo tercie partis et penultimo. \

7 a. "I \Ropter quedam difficilia in hoc libro de astronomicis, et
I maxime propter capitulum ultimum secunde partis et
ultimum et penultimum tercie partis, oportet nos scire 30
quod totus mundus est spericus quantum ad convexitatem suarum
parcium preter terram. Set terra naturaliter est sperica, tarn in
convexitate quam in concavitate, quia jacet in medio mundi et
jacet in concavitate spere aque naturaliter tota, sicud fuit in prin-
cipio mundi et erit in fine. Set propter habitacionem hominum 35
subtrahitur magna pars aque, que clauditur in visceribus terre
sive infra concavitatem terre usque ad finem mundi, ita quod

secundum Esdram, quarto libro, sex partes terre sunt libere ab
aqua, et septima cooperitur aquis. Et huic optime concordat
Aristotiles in fine secundi libri Cell et Mundi. Convexitas aque
sperica jacet in concavitate aeris, et convexitas aeris in concavitate
5 ignis, et convexitas ignis in concavitate orbis vel spere Lune. Et
convexitas spere Lune jacet in concavitate orbis seu spere Mer-

curii, et convexitas spere Mercurii in concavitate spere Veneris, et
convexitas spere Veneris jacet in concavitate speris Solis, et con-
vexitas spere Solis in concavitate speris Martis, et convexitas
io spere Martis in concavitate spere Jovis. Et convexitas spere
Jovis jacet in concavitate spere Saturni. et convexitas spere Satumi
in concavitate spere stellarum fixarum in corpore magno, in quo

i Esdram] 2 Esdr. vi. 42. 3 Aristotiles] 1. ii. c. 79.

sunt inhumerabiles steile parve secundum sensum, qui vocantur
fixe. Et convexitas hujus celi, scilicet, stellarum fixarum, jacet in
concavitate celi aquei, et convexitas ejus celi aquei jacet in
concavitate celi empirei, quod est suppremum celum. Et sic

7 b. quodlibet | istorum corporum continet aliud sicut partes cepe 5

continent se mutuo. Et quanto exterius est corpus tanto est
majus sicut videmus in figura, ex quo patet quod decern sunt celi
et quatuor elementa. Nam celi sunt, ut celum Lune, celum
Mercurii, celum Veneris, celum Solis, celum Martis, celum Jovis,
celum Saturni, celum stellarum fixarum, celum aqueum, et celum 10
empireum. Septem igitur celi sunt stellarum que vocantur
planete — 'planes' Grece est ' error ' Latine — errant enim, hoc est
moventur, nunc ad septentrionem nunc ad meridiem, et mutant
figuram sue distancie. Steile vero in celo octavo dicuntur fixe,
quia figura distancie earum est uniformis, ut si tres steile distent 15
per latera trianguli semper sunt in eadem figura et distancia fixa.
Set planete non servant hanc fixionem distancie eorum abinvicem,
quia aliquando sunt simul, aliquando separantur. Motus enim
stellarum fixarum aliquando est versus meridiem aliquando versus
septentrionem. 20

Elementa vero sunt quatuor, ut spera terre, spera aque, spera
aeris, spera ignis. Et spera ignis revolvitur per revolucionem
spere Lune, et spera aeris minus revolvitur et spera aque ad hue
minus, set spera terre non, quia est centrum tocius spere mundi
inmobile, circa quod omnia alia revolvuntur. 25

Set ad motus celorum intelligendos, oportet nos ymaginari circu-
los aliquos, et duo sunt principales, scilicet equinoccialis, qui dividit
totum mundum in duas partes equales, et habitantes in terra sub
illo circulo habent semper equinoccium, et ideo homines sunt
ibi temperatissime complexionis et optime. Et hie circulus 30
imaginandus est in celo octavo et nono, scilicet, in celo aqueo, et
una medietas tendit vel declinat ad septentrionem, alia ad meri-
diem, et vocatur zodiacus, quia ' zoe ' Grece est ' animal ' Latine,
et ' zons, hujus zontis ', est ' vivens '. Dicitur ergo zodiacus circulus
quidam in celo stellato, eo quod steile habent in eo figuras hominis 35
et animalium vivencium. Unde prima pars hujus circuli vocatur

8 a. Aries, quia steile | congregantur in modum arietis sive in dispo-

sicione arietis. Et secunda pars Taurus, quia ibi est disposicio
stellarum in forma tauri. Et tercia pars vocatur Gemini, quia ibi

est disposicio stellarum in forma duoruni juvenum gemellorum.
Et sic de omnibus aliis partibus zodiaci, que sunt duodecim in

universo, et vocantur signa quia

per figuras suas significant ani-

malia et homines. Et quodlibet

signum habet .30. partes que

vocantur gradus, et ideo in toto

zodiaco sunt trescenti sexaginta,

quia duodecies .30. fiunt trescenti

sexaginta. Et quilibet gradus

dividitur in .60. partes que di-

cuntur minuta, et quodlibet minu-

tum dividitur in .60. partes que

vocantur secunda, et quodlibet secundum in .60. partes. que

15 vocantur tercia. Et sic ulterius, quantum volumus in considera-

cionibus astronomie, per quarta, quinta, sexta, et ultra.

Et iste zodiacus, qui est
circulus in celo octavo,
dicitur zodiacus mobilis,
quia celum stellatum in
quo ymaginamur hum:
circulum movere, set sicut
principalis circulus equi-
noccialis erit incelo nono
ymaginan dus preter ilium
qui est in celo octavo, sic
zodiacus principalis est in
celo nono et habet .12.
signa et trescentos sexa-
ginta gradus, quia quod-
libet de .12. signis habet. 30. gradus. Et hie zodiacus celi noni
dicitur inmobilis et equinoccialis ejus, dicitur equinoccialis in-
mobilis, quia celum aqueum non movetur.

Sol igitur currit in medio zodiaci utriusque in quodam circulo
35 qui vocatur linea ecliptica, et non declinat ab ea, set alii planete
declinant sepe et aliquando sunt sub ilia. Et stellatum celum
movetur sub gradibus zodiaci celi noni, i. e. aquei, set non nisi uno
gradu in centum annis. Cum ille tamen zodiacus celi aquei
habet trescentos sexaginta gradus sicut omnis circulus vel spera in

celis imaginatus, nee potest perfici motus iste nisi in triginta sex
milibus annorum, et ideo videtur quod nunquam perficietur, quia
non creditur quod tantum erit a principio mundi usque in finem,
8 b. set longe | minus. Celum vero Saturni grossa computacione
perficit motum suum in utroque zodiaco in .30. annis ; Jupiter 5
in duodecim annis ; Mars in duobus ; Sol in anno ; Venus et
Mercurius fere sicut Sol ; Luna per mensem lunarem que continet
27 dies et horas 8. Et cum quolibet die naturali moventur in
circuitu terre, sicut videmus, ab ortu ad ortum, et hie motus non
contradicit priori motui, immo unus motus sunt. Quia dum 10
pertransit Sol unum gradum fere in die naturali in zodiaco fertur
in circuitu terre, et in sequenti die perficit gradum ilium, et
intrat alium gradum fere usque in finem per revolucionem suam
circa terrain, et ideo unus et idem motus sunt, licet diversos
habent respectus et nomina. 15

Nam quando Sol est in capite Libre immobilis in celo aqueo
in ortu, fertur super terram in die usque ad occasum, et in nocte
sub terra usque ad ortum, set non redit ad capud Libre unde
incepit set declinat fere usque ad finem Libre, quia in motu suo
ab ortu usque ad ortum non facit circulum verum set speram ; 20
quia circulus terminatur ad illud punctum a quo incepit, set
spera incipit ab uno puncto et terminatur in alio. Ut si Sol
et capud Libre in celo octavo sint simul sub capite Libre in celo
aqueo in ortu, capud Libre in celo octavo revolvitur cicius quam
Sol, et ideo non venit Sol ad ortum secundo die ita cito sicut 25
capud Libre mobilis, et Sol relinquitur retro, scilicet, in fine primi
gradus Libre mobilis. Et sic est omni die anni per singula signa.
Et Sol movetur motu proprio ab oriente in circuitu terre et non
per raptum octave spere, licet imperiti sint hie decepti.

16 immobilis] ymaginabilis MS.

Capitulum septimum de pfoprietatibus planetarum et signorum de

quibus loquitur Aristotiles in hoc libro, et de sex modi's alteracionis

rem in inferiorum in hoc mundo tain animatarum quam inani-

matarum per virtutem planetarum : et prima dc alteracione que

5 fit secundum naturam planetarum.

NOtanda sunt quedam nunc, sive addenda, de proprietatibus
planetarum et signorum, sine quorum noticia non possunt
magnalia intelligi que scribit. De Luna est sciendum
quod Luna est frigida et humida virtute et effectu in istis rebus
inferioribus, quia facit humorem et frigus in eis. Mercurius eciam
est magis indifferens ad calidum et siccum, frigidum et humidum
quam temperatus vel distemperatus, quia recipit vel respicit ex
conjunccione aliorum planetarum, et ex signis bonas vel malas
disposiciones. | Venus est calida et humida, magis tamen humida 9 a.

15 quam calida humiditate aerea. Sol est calidus et temperatus
in humore, set ejus calor non est corrumpens vel corruptus ut
igneus, set generatus et similis calori anime, vel calori in anima,
qui est calor naturalis in homine, et similiter ejus temperacio
in humore et siccitate est ineffabilis utilitatis mundo inferiori.

2 c Mars est superflue calidus vel superflue caliditatis et siccitatis,
et ideo nocivus multum nisi ejus malicia temperetur bonitate
signi vel signorum, vel per conjunccionem cum bonis planetis aut
aspectu bono illorum. Jupiter est calidus et humidus humiditate
aerea et humore aereo plus quam Venus, et est salus mundi post

25 Solem. Nam tante bonitatis est quod cum Luna conjungatur
ei in eodem signo, et aliquis recipiat medicinam laxativam.
destruitur effectus medicine, quia medicina laxativa omnis preter
reubarbarum est venenosa, et ideo virtus Jovis destruit ejus effectum
cum in recepcione medicine Jupiter conjungitur Lune. Satumus

30 est pessimus et venenosus, quia est frigidus et siccus et causa
mortis, et tamen ipse est utilis mundo, sicut scamonea que est
venenosa est utilis medicine, quia acuit medicinam ut faciat
operacionem suam. Quia per bonitatem aliorum planetarum
et stellarum fixarum mundus efflueret et, ut ita dicam, lasciviret et

35 lederetur superfluitate bonitatis, nisi temperaretur per maliciam
Saturni et Martis, sicut bona hominis complexio nutrita a super-
fluis delectacionibus deflueret in lesionem et corrupcionem.
Stelle vero fixe alique sunt de natura Lune, alique Mercurii,
alique Veneris, alique Solis, alique Martis, alique Saturni.

1590 C

De seen ndo modo alteracionis mundiper aspectus planetarum.

BOnitas et malicia planetarum sive qualitates dicte earum,
augmentantur vel remittuntur vel temperantur per eoruni
aspectum vel aspectus adinvicem, scilicet per conjunccionem suam
in eadem parte zodiaci, hoc est in eodem signo, sicut accidit 5
de Sole et Luna in novilunio : et per oppositum in contrariis

partibus quando distant per medium celum sicut accidit in pleni-
lunio de Luna et Sole. Et quando distant per duo signa abinvi-
cem, vocatur sextilis aspectus, quia per sextam partem zodiaci
distant, quia duo sunt sexta pars de duodecim. Et quando 10
distant per tria signa vocatur quartus aspectus, quia distant per
b. quartam partem zodiaci. Et quando distant per quatuor | signa
vocatur trinus aspectus, quia distant per terciam partem zodiaci.
Alterant igitur seipsos per mutuo et temperant per istos quinque
aspectus. 15

De tercio tnodo alteracionis mundi per appropinquacionem plane-
tarum ad terrain et eorundem elongacionem a terra.

I Tern virtutes eorum respectu mundi inferioris debilitantur et
fortificantur per appropinquacionem ad terram et elonga-
5 cionem, quia aliquando descendunt versus terram, aliquando
ascendunt versus celum.

De quarta alteracione virtu turn planetarum.

AUgmentantur vel remittuntur vel temperaatur virtutes plane-
/jLtarum tribus aliis modis, secundum quod sunt in signis diversis

io vel domibus, que sunt partes principales celi vel mundi, secundum
quod currunt sub signis et partibus orbis, quia quando dicimus
planetam esse in signo vel domo, sub signo intelligimus vel domo
quia per infinitum spacium respectu nostri distant omnes planete
a signis in celo stellato preter Saturnum. Et ille per magnum

15 spacium distat quando est in propinquitate sua ad terram.

De signis.

AD horum noticiam oportet scire qualitates signorum. Sci-
l\. endum igitur quod Aries, Leo, Sagittarius sunt ignea,
scilicet, calida et sicca : Taurus, Virgo, et Capricornus sunt terrea,

20 scilicet, frigida et sicca : Gemini, Libra, et Aquarius sunt aerea,
scilicet, calida et humida : Cancer, Scorpius, et Pisces sunt aqua-
tica, scilicet, frigida et humida. Et hec diversitas currit super
hanc regulam ; quod si quodcunque signum primo sumatur,
quintum ab eo et nonum erunt ejusdem complexionis, ut exempli-

25 ficatum est. Quando igitur planeta calidus est sub signo calido,
augmentatur ejus calor, et quando sub frigido debilitatur ejus
calor, et sic de aliis. Sciendum igitur tam pro | signis quam io*
planetis, quod nullam caliditatem nee frigiditatem nee siccitatem
nee humiditatem in sua substancia habent et natura, set habent

30 virtutem calefaciendi elementa et ea que in eis sunt, et frige-
faciendi et exsiccandi et humectandi vel humefaciendi ex sua

1 In marg. ' De tercio modo alteracionis per existenciam eorum in suis
locis, scilicet, suorum epiciclorum sive deferencium secundum quod sunt in
parte superiori vel inferiori vel in mediis.'

7 In marg. ' De quarta alteracione virtutum planetarum secundum quod
sunt in diversis signis vel domibus respectu celi.'

C Z

potestate ■ sicut vinum non est calidum et siccum de sua substancia
set frigidum et humidum, et tamen calefacit et exsiccat. Et vinum
inebriat, non tamen est ebrium, et sic de infinitis.

De qitinta alterarione planetarum respecht dignitatis et detrimentt
qi/as consequntur in signis dictis. 5

O Uinta alteracio planetarum est respectu signorum quantum
ad miras virtutes vel detrimenta virtutum. Et sunt quinque
prerogative virtutum que vocantur dignitates planetarum, et sunt
nomina earum significativa per similitudinem sumpta a potestatibus
regis et dignitatibus, et que dicuntur : Domus, Exaltacio, Tripli- 10
citas, Facies, Terminus.

Rex enim quando est in domo sua est in maxima dignitate.
Quando vero est extra domum et palacium alibi in regno habet
dignitatem et sublimitatem, set non tanta utitur sicut in palacio et
domo. Et ideo dicitur secunda dignitas et vocatur exaltacio. 15
Quando vero est inter amicos vocatur triplicitas, quia perfecta
amicicia non est nisi in tribus, ut caritas Patri et Filii et Spiritus
Sancti. Quando vero relucet virtus ejus coram hominibus vocatur
facies, et dicitur sic quia facies manifesta est pre aliis partibus
corporis. Quando vero est in terminis sui regni tunc minima est 20
dignitas, et ideo quinta dignitas vocatur terminus. Et sic metha-
phorice dicuntur dignitates planetarum. Et dignitas domus con-
tinet quinquies dignitatem termini : exaltacio continet quatuor
terminos ; triplicitas tria terminos : facies duos terminos.

Sciendum igitur quodquilibet planeta habet de numero signorum 25
duas domos, preter Solem et Lunam. Unde Satumus habet
Capricornum et Aquarium : Jupiter Sagittarium et Pisces : Mars
Scorpium et Arietem : Venus Libram et Taurum : Mercurius
Geminos et Yirginem : Luna habet Cancrum : Sol, Leonem.
Quoniam vero auctor istius libri non loquitur nisi de domibus, 30
et quasi nichil de aliis, ideo dimitto prosequi alias quatuor
dignitates.

Similiter oportet scire pro isto libro quod quedam signa dicuntur

10 b. masculina, quedam feminina, et planete similiter. Et hec | nomina

sunt translata planetis et signis figurative, quia masculus est 35

majoris virtutis et femina minoris, ut videmus in omnibus vel

hominibus, ideo planete et signa majoris virtutis dicuntur mascu-

lina, minoris feminina. Unde Sol, Mars, et Jupiter sunt masculina :
Luna, Venus, Saturnus feminini vel feminei ; Mercurius in omni-
bus est indifferens. Aries, qui est primum signum, est mascu-
linus ; Taurus femininus ; Gemini masculinus ; similiter Cancer

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5 femininus. Et sunt per ordinem signorum semper unus mascu-
linus et alius femininus.

De sexta alteracione que fit per planetas secundum quod sunt
in diversis domibus respectu terre.
ALiter sumuntur domus per divisionem tocius celi in partes
10 xVduodecim, et distinguntur sic. Nam ab ortu sub terra usque
ad angulum terre sunt tres domus, scilicet, prima, secunda, tercia.
Angulus autem terre est punctus in celo sub terra oppositus puncto
in medio celi super terram. Et inter angulum et ortum est quarta

pars celi, tres domus, scilicet predicte. Et ab angulo terre usque
ad occasum sunt alie tres domus, et secunda quarta celi in qua sunt
quarta, quinta, et sexta domus. Et ab occasu ad punctum in
medio celi super terra est alia quarta et alie tres domus, scilicet,

Medium
Celi

II domus
Aquarius

Oriens

12
domus
Pisces

Prima

Domus
Aries
que vocatur
Ascendens

domus

Capricornus

9" domus
Sagittarius

Taurus

2
domus

Domus. 12. hee sunt que sunt 12
partes tocLus celi. divLsi in cos,
nee possunt In piano melons fuju
rare Cum aiiquts nascltur vel
ad quescionem veneris figurum huic
simitem faciesSed ewea horam
quesdonb planete sunt in siqnis in
ipsa fibura describas. .Set uBi nunc
est Aries in ortu, ibi pone siqnum
ascendens horu Interroqacionis
quodcunque il/ud fuerih. Deuide
sibi proximo signum succedens
usque Mum compleatur.

Gemini
3. domus.

quarta domus angulus
Terre
Cancer

b- domus
Virgo

O domus
Leo

Occldens

Angulus
Terre

septima, octava, nona. Et a medio puncto celi super terram 5
usque ad ortum est ultima quarta celi et tres domus ultime,
scilicet, decima, undecima, et duodecima.

Et prima domus vocatur ascendens, quia oritur et ascendit

In marg.

In 21 gradu Arietis est casus Saturni.
in 20 gradu Arietis exaltacio Veneris

[sic] set Solis.
Exaltacio Lune in 30 gradu Tauri.
CasusDraconisin3°graduGeminorum.
Exaltacio Draconis 30 Gradu Sagittarii.
280 gradu Cancri casus Martis.
Exaltacio Jovis 150 gradu Cancri.
In Leonem nullus exaltatur.
In 28 gradu Virginis casus Veneris.

Exaltacio Mercurii in 15 gradu Virginis
Libra casus Solis 19 gradu.
Exaltacio Saturni 21 gradu.
Casus Lune 3 gradu Scorpionis.
3° gradu Sagitarii casus capitis,
ereccio caude 3 gradu Sagittarii.
Casus Jovis 15 gradu Capricorni.
Exaltacio Martis 28 gradu.
In Aquario nullus exaltatur.
Pisces casus Mercurii 15 gradu.
Exaltacio Veneris 20 gradu Piscium.

super terram et terrena. Mira igitur varietas planetarum est
et signorum per istas domos in alteracione mundi inferioris, et de
omnibus aliis que tetigi. Que autem sit racio specialis de istis
domibus et omnibus aliis que tetigi non pertinet ad hanc disposi-
5 cionem meam, set queratur in libris astronomie, et maxime in
libro Albumazar qui vocatur Iniroductorius in Judicia Astronomie.
Et tamen in locis certis istius libri, in quibus hec necessaria sunt,
multa posui utilia. Et addo hie figuram signorum ad evidenciam
magnam (p. 22). |
10 De Gloria Inestimabili est sciendum quod excellit omnes medi- n a.
cinas in libris medicorum scriptas in conservacione sanitatis
et virium custodia, tarn in anima quam in corpore, cujus laudes
patent in textu si non fuerit corruptus, similiter quas res recipit et
qualiter . preparantur et conficiuntur patet ex litera. Set quia
'5 nomina sunt Greca aliqua et Arabica plura, et preter hoc textus
est corruptus per malos scriptores et falsus in multis libris, queratur
que res debet ingredi talem medicinam ex libris Plinii et ex libro
Arthephii philosophi quern composuit detali medicina, qui gloriatur
se vixisse 1025 annis per illam medicinam in fortitudine virium et
20 bona memoria, et similiter ex libro de Accidentibus Senectutis, et
sufficienter invenientur, et conficiantur secundum modum quern
docet auctor. Set in confeccione considera ultimam .13. condicio-
num quam scripsimus in nostro Antidotario de medicinarum con-
feccione, una cum dictis hie, et habebis medicinam completam.
2.$ Set pro toto generaliter si aliud non poterit fieri, eligantur res
cujus proprietates sunt necessarie et medicine cardinales mineras
virtutum confortantes et se sigillantes et conservantes, et deinde
preparetur corpus equalis complexionis quod non subjacet putre-
faccioni, ita quod possit converti in nutrimentum sicud alius
3° cibus, et misceatur cum predictis in debita proporcione, et redu-
catur totum ad equalitatem cum re rectificante, et ponatur totum
in congregacione radiorum per aliquot dies, et habebis Gloriam
Inestimabilem. Cujus virtus provenit ex quatuor, supposita
debita preparacione, et fideli eleccione, scilicet, ex proprietate
35 rerum sigillancium se, et bona proporcione, et debita conmixtione,
et celestis virtutis irradiacione. Et ideo potest esse bona, melior,
et optima.

Item, sciendum est quod sapientes laboraverunt ut in aliquo
29 possit] possi MS. *

comestibili vel potabili reducerent elementa ad equalitatem vel
prope, et docuerunt vias ad hoc. Set propter difficultatem istius
experiencie maximam, turn quia pauci'curant de experiencia,
b. quia multiplex est | ibi labor et expensarum magna effusio, nee
advertunt homines nature secreta et artis possibilia, ideo accidit 5
(mod paucissimi laboraverunt in hujusmodi archanorum maximo,
et pauciores venerunt ad finem laudabilem. Multi tamen vene-
runt sicut in Sciencia Experimentali alibi scripsimus, et unum
temporibus nostris vidimus, et credimus quod adhuc vivat in
Almannia, et habet litteras papales in testimonium sue etatis. Et 10
consimilis effectus possunt fieri unguenta et pociones, et ista cum
dictis in litera intellectu vigentibus sufficiunt ad presens.
Explicit tractatus.

Note. — Between this tract and the Secretum Secretorum a number of
extracts from the Opus Teiiium follow, of which the following account is
given by Professor Little in his edition.

(2) Item capitulum extractum de quodam opere quod fecit idem frater
Rogerus Bacun de ordine minorum ad mandatum pape et valet ad exposi-
cionem dictorum et dicendorum in textu. ' Sequitur de sciencia experi-
mentali . . . sicut aves inviscatas. Explicit' fol. 6r-8r [pp. 43-54, Opus
Tertium, ed. Little".

(3) Item bene post in eodem libro dicit : ' Deinde cogitavi opus aliud
mittere . . . et sic terminatur intencio operis utriusque et sic explicit' (fol. 81'

[PP- 77-9]-

(4 Item aliud capitulum ejusdem fratris Rogeri Bacun de ordine minorum
de potestate verbi et illud capitulum est extraclum de prima parte majoris
operis quod fecit ad mandatum pape Clementis. ' Deinde comparo linguarum
utilitatem ad ecclesiam Dei . . . quia natura est instrumentum divine opera-
cionis. Explicit capitulum' (fol. 8r-c/) \_Opus Tertium, cap. xxvi ; Brewer,
pp. 95-100].

(5) Item aliud capitulum ejusdem fratris Rogeri de eadem materia. ' Vestre
[MS. Nestre] peticioni respondeo diligenter . . . inflammatur et lucent"
(fol. 9r-nr) [Epistola de secretis operibus artis et naturae, capp. i-v, and the
first lines of cap. vi ; Brewer, pp. 523-36].

6 Item frater Rogerus Bacun in tercio opere sic dicit : sed quod hie
scribitur usque ad perspectivam non est in majori opere, sed tamen illud
idem in secundo opere lacius continetur et aliter explicatur. ' Post lice
sequitur operacio mathematice ad rem publicam . . . veniunt Christiani '
fol. nr-i3v) [pp. 1 -19].

SECRETUM SECRETORUM

TNcipit primus prologus Philippi in hbro moralium * b.

de regimine regum principum ac dominorum
qui dicitur Secretum Sccretorum ab Aristotile
ipliilosopho editus ad peticionem Alexandri Magni,
in quo ultima secreta nature sub velamine traduntur,
sicut in prologo patet, et in capitulo tercio. Quern
librum transhdit Philippus de lingua Arabica in
Latinam ad peticionem Guydonis de Valencia civi-
le talis Napolis pontificis. Et intitulatur Liber Decent
Scienciarum a quibusdam sapientibus ; et dividitur
in partes quatuor sive libros quatuor, et cujuslibet
partis sive libri sunt capitula plurima. Et notabilia
que superscribuntur in locis certis et glosa inter-
»5 linearis sunt fratris Rogeri Bacun de ordiue
fratrum minorum.

DOmino suo excellentissimo in cultu religionis 27 a.
k Christiane strenuissimo Guidoni Vere de
I Valencia, civitatis metropolis glorioso ponti-
f fici, Philippus suorum minimus clericorum
seipsum et devocionis obsequium. Quantum
Luna ceteris stellis est lucidior, et Solis radius luciditate
Lune fulgencior : tantum ingenii vestri claritudo, vestreque
sciencie profunditascunctos citra mare modernos in literatura
25 exuberat, tarn barbaros quam Latinos. Nee est aliquis sane
mentis qui huic sciencie valeat refragari.
. Quia cum Largitor graciarum, a quo bona cuncta pro-
cedunt, singula suis singulis dona sua distribuit, tibi «soli

videtur scienciarum plenitudinem et graciarum contulisse.
In te namque reperiuntur sanctorum gracie universe : Noe
justicie et sanctitas, Abrahe fidelitas, Ysaac confidencia,
Jacob longanimitas, Moysi tollerancia, Josue stabilitas,
Helye devocio, Helysei perfeccio, Davit benignitas, sensus 5
Salomonis, Job paciencia, castitas Danielis, Ysaie fecunditas,
perseverancia Hieremie, cum ceteris sanctorum virtutibus
in tua plenissime habitant sanctitate. Adhuc tu in scienciis
liberalibus litteratissimus, in divinis et moral ibus doctissimus,
in ecclesiasticis et legalibus peritissimus. Ideo dignum fuit 10
ut haberet vestra clemencia librum presentis operis, in quo
fere de omnibus aliquid utile continetur.

Cum igitur vobiscum essem apud Antiochiam, reperta
hac preciosissima philosophic margarita, placuit vestre domi-
nacioni ut transfereretur de lingua Arabica in Latinam. 15
Porro vestro mandato cupiens humiliter obedire et voluntati
vestre. sicut teneor, deservire, hunc librum, quo carebant
Latini eo quod apud paucissimos Arabes invenitur, transtuli
cum magno labore et lucido sermone de Arabico ydiomate
in Latinum ad vestram magnitudinem gloriam et honorem, 20
eliciens quandoque ex littera litteram. et quandoque sensum
27 b. ex sensu, cum | alius loqUendi modus sit apud Arabes alius
apud Latinos. Quern librum peritissimus princeps philoso-
phorum Aristotiles composuit ad peticionem regis Alexandri,
discipuli sui. Qui postulavit ab eo, ut ad ipsum veniret, 25
et secretum quarundam artium sibi fideliter revelaret, vide-
licet, motum, operacionem, et potestatem astrorum in astro-
nomia, et artem alkimie in natura, et artem cognoscendi
naturas, et operandi incantaciones. et celimanciam, et
geomanciam. 30

Qui quidem ire non potuit propter etatem senescentem
et corporis gravitatem, et quamvis secreta predictarum
artium sive scienciarum occultare modis omnibus propo-
suerat, tamen voluntati et postulacioni tanti domini nee
ausus fuit nee debuit contraire. Volens itaque in parte im- 35
peratori satisfacere et in parte secreta artium occultare, hunc
librum edidit, loquens enigmatibus et exemplis et figura-

tivis locucionibus, docens extrinsecus literatenus philoso-
phicam doctrinam pertinentem ad dominium dominorum. ad
sanitatem corporis conservandam, et ad ineffabilem utilitatem
et cognicionem corporum supracelestium adquirendam.
5 Intrinsecus vero medullatenus innuit enigmatice et secrete
Alexandre principale propositum, quod ab eodem instantis-
sime postulaverat. Dividens utique presentem codicem in
distinciones sive libros quatuor, quorum quilibet continet in
se capitula et particulas terminatas, ut vero sub certis

locapitulis vel titulis in promptu et cicius inveniatur quod
queritur, ego ad utilitatem legencium in libri principio
collegi et descripsi librorum principia et omnia capitula
titulorum.

Vestre igitur clemencie, pater clementissime, istud devoveo

15 opus, quod ad vestram transtuli gloriam et honorem,ut mei
memoria ' apud vos firma maneat, et appareat erga vestrum 28 a.
obsequium devocio mentis mee, supplicans humiliter et
devote, quatenus si quid in hoc opere utile reperiatur vel
acceptum, ejus dono referatur qui mihi contulit graciam

ao transferendi, et Aristotili componendi, si quid autem minus
recte inveniatur vel inconvenienter propositum, hoc mee
impericie et stoliditati reputetur pocius quam malicie. Atta-
men vestra facundia, quam novi certissime in diccionum
interpretacione et loquendi proprietate fideliter et fertiliter

25 habundare, suplenda supleat et corrigat corrigenda. Et
divina potencia vos diu custodiat sanum et incolumem ad
fidelium gloriam et honorem, et post longissima temporum
spacia concedat vobis ad eternum beatitudinis gaudium
feliciter pervenire.

8 quatuor] decern Vulgate text 14 clemencie] prudencie V devoveo]
de novo MS. 20 Aristotili] Aristotilem MS.

Hie liber habet quatuor partes. Prima est de regum
varietate et moribus eorum et regimine. Secunda pars est
de regimine sanitatis. Tercia est de mirabilibus utilitatibus
nature et artis et morum. Ouarta est de mirabili eleccione
amicorum et bajulorum -regis per naturales proprietates 5
corporum ; et hec sciencia vocatur Phisonomia.

Capitula prime partis.

Capitulum primum de prohemio sive prologo cujusdam sapientis
doctoris in commendacione Aristotilis et epistola Alexandri missa
ad Aristotilem pro consilio optinendo et mirabili responsione *°
Aristotilis et sapiencie plena ad epistolam. _ C(p- 36)

Capitulum secundum de prologo Johannis qui transtulit librum
istum primo de lingua Greca in Caldeam, et de hac in Arabicam,
et de hujus libri invencione et translacione. (p. 39)

Capitulum tercium est epistola Aristotilis remissoria ad peticio- 15
nem regis Alexandri in qua Alexandra querenti incipit satisfacere
cum comendacione artis sive doctrine tradende et utilitate desiderii
ferventis voluntatis. p. 40)

Capitulum quartum de hiis que oportet regem habere ad
sustentacionem regni sui et de causis bene regnandi, sive de 20
28 b. disposicione regum et ordinacione regni, et | primo de causa
occultacionis secretorum per verba enigmatica. (p. 41)

Capitulum quintum de regibus et eorum viciis circa largitatem
et avariciam, sive de observancia largitatis, sive de regibus et
eorum modis circa largitatem et avariciam et de tribus condicioni- 25
bus considerandis in donis largiendis, et quis est largus et quis
prodigus et quare. (p. 42)

Capitulum .6. Adhuc de eodem et aliis virtutibus que pertinent
largitati et declinacioni prodigalitatis et avariciei, et de modo
dandi ne ultra modum detur, et quid est gloria regum et per- 3°
hennitas regnorum, et de causa destruccionis regni Caldeorum, et
de substancia largitatis et virtutis, et de commendacione doctrine:
tradite et tradende. (p. 44)

Capitulum .7. de intellectu et bona fama adquirenda que est
finis regni, et est doctrina de virtutibus et viciis. Item quid 3?
generat invidia, quid est Veritas, et quid genera.t justicia. (p. 45)

Capitulum .8. de malis que sequntur ex carnali appetitu. (p. 46)

Capitulum .9. de regis sapiencia et religione sive de regali
disposicione quod rex sit sapiens et ut fama sui nominis sive
sapiencie sue divulgetur, et de probacione si rex sit sapiens et 4°
religiosus vere vel apparenter. . (p. 47)

Capitulum . 10. de honoracione religiosorum et sapientum, et de
providencia et pietate mansuetudine et discrecione. (p. 48)

Capitulum .11. de omamentb regis, et prerogativa, et abstinencia

a multiloquio et consorcio subditorum. (p. 48)

Capitulum .12. de consuetudine optima regum Indie, scilicet.

de rara ejus apparicione coram multitudine et quod tunc debeat

5 facere magnifica, et quod tunc debeat commendari in presencia

sua coram populo, et similier populus in presencia regis, et qualiter

et quare et quod tunc debet punire sceleratos cum causa et debita

mercatoribus remittere, et eos honorare. Et de eorum utilitate et

quod cavere debeat ne eis injurietur. (p. 49)

10 Capitulum .13. de vicio et coitu vitandis et finali intencione

regis, sive de appetitu et intencione regis et ejus castitate (p. 50)

Capitulum .14. de regis solacio et de modestia vultus et risus

et de instrumentis j musicis audiendis. et de cautela optima 29 a.

querendi secreta, et de modo honoracionis procerum et de loco in

15 quo magis tenetur eos honorare. (p. 51)

Capitulum quintodecimum de punicione injuriancium et de con-

versacione regis ad subditos ut ament eum, et de ejus probitate

et quod obediencia dominatoris quatuor modis attenditur, et quid

facere debeat rex ne vulgus sinistra de eo loquatur. (p. 52)

20 Capitulum .16. de regis similitudine et comparacione ejus ad

pluviam et ventos et hyemem et estatem, et de utilitate pluvie et

ventorum, et de malis que cum illis eveniunt, et quod in tempore

malo implorant creature clemenciam Creatoris ut ab eis mala

tollantur. Et quod hoc non obstante Deus sustinet sive permittit

25 superiora tenere cursum quern eis statuit. (p. 53)

Capitulum .17. de subvencione egenorum et regis providencia

contra causam futuram. (p. 54)

Capitulum .18. de regis misericordia quod rex non sit facilis ad

effusionem sanguinis cum causa mirabili et optima et est doctoris

30 egregii Hermogenis. (p. 55)

Capitulum .19. de fidelitate et juramento servandis secundum

exemplum antiquorum et de memoria regis et recordacione pre-

teritorum, et quod quilibet homo habet duos spiritus custodientes

se scientes bona et mala, scilicet, cuncta opera sua rescribentes

35 Creatori quicquid discreverit faciendum ; et quod rex non debet

jurare, et si faciat raro tamen, et de causa destruccionis regni

Anibasoyorum et Scitarum, et de promissione doctrine specialis et

moralis ad regendum familiam et populum communem. (p. 56)

Capitulum .20. de studio promovendo et quod non est dolendum

4° de adversis preteritis, quia mutari non possunt, et de studiis

sapiencie ordinandis et scolis et studiis preparandis et prerogativa

facienda bene studentibus cum causa.1 (p. 58)

Capitulum .21. de cavendis mulieribus et venenis et omni im-

mundicia, et de corporis custodia et quod .10. medici conveniant in

1 In a later hand : ' Item de puella nutrita in domo patris sui que sciebat
astronotniam, et vituperacione clericorum famosorum et senum in studio qui
ignorant ea que puella sciebat.'

3°

unum si possibile sit tot habere ad medicinam ordinandam et com-
ponendam pro corpore suo. Et qualis debet esse apothecarius sive
herbarius, et de facto regine Indie, et de mundicia anime. (p. 59)

Capitulum .22. et est capitulum ultimum prime partis de hora |
39 b. eligenda per consilium sapientis astrologi ad omnia facienda et 5
quod sine suo consilio nichil fiat, sive de regimine vite per astro-
nomiam et de providencia facienda et oracionibus ad Deum
effundendis cum devocione, jejuniis, serviciis, sacrificiis, elemo-
sinis, et similibus operibus cunT* causa sua bona et vera, et de
utilitate que ex ista consideracione consequitur, et per oppositum k
de malis que eveniunt non considerantibus sive negligentibus hec.

Expliciunt capitula partis prime. (p. 60)

/Ncipiunt capitula partis secunde.
Capitulum primum partis secunde est de conservacione sani-
tatis et ortu scienciarum. (p. 64) r5

Capitulum .2. de equalitate servanda in omnibus, scilicet in
cibo etpotu et aliis scilicet .5. rebus non naturalibus residuis que
enumerat, videlicet qualiter homo permanebit semper sanus et ad
ultimam longitudinem vite perveniet, et quare omnia sunt inventa
et quare a superflua comestione est abstinendum cum sua pro- 20
bacione, et que est summa medicina et est capitulum istud ultima
gloria inestimabilis precii ad conservandam sanitatem et normam
vivendi. (p. 65)

Capitulum tercium de conservacione sanitatis secundum quali-
tatem complexionis et temporis, sive de cibacione et potacione 25
secundum complexionem cujuslibet et secundum tempora, et
quot modis sanitas conservatur, videlicet qualiter quelibet com-
plexio debet conservari in suo statu, et ad aliam reduci si oportet,
et que cibaria conveniunt stomaco calido et que frigido, ut conser-
ventur, et de cognicione boni stomachi et mali. (p. 66) 3°

Capitulum .4. de hiis que pertinent ad regimen sanitatis post
sompnum nocturnum ante horam preparacionis ad cibum su-
mendum. (p. 68)

Capitulum .5. de motu antequam sumatur cibus, et de cibo et
potu, et de modo cibandi et potandi. (p. 71) 35

Capitulum .6. de modo dormiendi super latera diversa et de
dolore stomachi et eructuacione ejus et eorum remediis. (p. 73)

Capitulum .7. de motu post prandium et de dormicione ante
30 a. prandium et post, | scilicet, quando mocio est excercenda. (p. 73)

Capitulum .8. de semel comedendo vel bis et de consuetudine 4°
comedendi observanda. (p. 75)

Capitulum .9. quod non iteretur comestio ante digestionem
perfectam prioris cibi et quomodo hoc cognoscitur sive de hora
comedendi. (p. 75)

Capitulum .10. de intencione in universali quatuor temporum 45

anni, scilicet, de vere, estate, autumpno, et hyeme pro regimine
sanitatis et primo de vere et regimine sanitatis in eo. (p. 76)

Capitulum .11. de estate et regimine sanitatis in ea. (p. 77)

Capitulum .12. de autumpno et regimine sanitatis in eo. (p. 78
5 Capitulum .13. de hyeme et regimine sanitatis in ea. (p. 80

Capitulum .14. de custodiendo calore naturali et vita per res

convenientes vitando contrarias, sive de conservantibus juventutem

et vitam prolongantibus cum inpinguantibus corpus et maceranti-

bus sive calefacientibus et humectantibus macerantibus et desic-

10 cantibus. (p. 81)

Capitulum .15. de divisione corporis in .4. partes, et primo
de capite et egritudine ejus et qualiter cognoscitur et de ejus
remedio. (p. 83)

Capitulum .16. de pectore et signis si in eo sit egritudo et ejus
15 remedio. (p. 84)

Capitulum .17. de malis oculorum et ejus remediis. (p. 84)

Capitulum .18. de testiculis et eorum egritudinibus et cura.

(P- 87)

Capitulum .19. de conservantibus sanitatem potenter, et de re-

30 mediis contra febrem et guttam et egritudines fieumaticas et contra

quartanam et contra omne venenum et est de medicinis cotidianis

et ad confortandum intellectum et memoriam secundum opinionem

philosophorum Grecorum Medorum et Indorum. (p. 87)

Capitulum .20. de custodia caloris naturalis et quot modis

25 destruitur. (p. 88)

Capitulum .21. de divisione ciborum. (p. 89)

Capitulum .22. de cognicione aquarum. (p. 90)

Capitulum .23. de generibus vini et ejus cognicione. (p. 91)

Capitulum .24. de commendacione sirupi acetosi contra flegma,

30 et boni vini et panis de frumento, de remocione ebrietatis et de

modo transferendi hominem ab una consuetudine ad aliam, ut

de potacione vini puri ad aquam puram absque gravi lesione

nature. (p. 93)

Capitulum .25. de hiis que corroborant corpus et conservant

35 in juventute et inpinguantibus et macerantibus. | (p. 94)

Capitulum .26. de balneis et eorum disposicione. (p. 96) 30 b.

Capitulum .27. de comendacione et utilitate execucionis doctrine

precedentis et transmission ad alios libros quos fecit de simili

materia. (p. 98)

40 Capitulum .28. de preparacione carnis viperarum sive serpentum

et eorum eleccione, et de tempore eos sumendi et ad quid valent,

et de modo faciendi trociscos pro multis egritudinibus, et loquitur

de serpente colubro et dracone quia ex quolibet eorum fit medicina

magna. (p-.i°5/

45 Capitulum .29. de arte componendi medicinam que dicitur

Gloria Inestimabilis sive Thesaurus Philosophorum. Et primo de

composicione mellis quo componuntur octo medicine speciales

que requiruntur ad composicionem integram illius medicine que
vocatur Gloria Inestimabilis, que omnem curat egritudinem,
calidam, frigidam, siccam, et humidam, sicut ex composicione
patet bene consideranti, qua habita et bene preparata nulla alia
est necessaria cum ipsa pro omnibus sufficiat. (p. 99 5

Prima medicina confortat cerebrum, cor, et stomachum. (p. 99).

Secunda medicina corroborat stomachum et constringit, et
purgat malos et putridos humores qui sunt in stomacho sine abho-
minacione et violencia et sine aliqua lesione, confortat insuper
pectus, cerebrum, et cathenam corporis. (p. 100) 10

Medicina .3. corroborat omnia membra et maxime principal ia.

(p. roi)

Medicina .4. juvat appetitum et instrumentum pectoris et pul-
raonem. (p. 101)

Medicina .5. expellit melancoliam, subtiliat flegma, tollit super- 15
fluas humiditates, stomachum temperat, aperit constipacionem et
expellit ventositatem. (p. 102)

Medicina .6. lenit pectus et confert respiracioni, reparat stoma-
chum et repellit dolorem dencium. (p. 102)

Medicina .7. proprie reparat stomachum et fugat ventositatem. 20

(p. 102)

Medicina .8. emendat epar, reparat cor, et confortat et roborat
universa membra interiora. (p. 103)

Medicina .9. ex istis .8. medicinis predictis cum melle predicto
et quibusdam aliis additis componitur que Gloria Inestimabilis 25
nuncupatur, cujus laudes patent in fine capituli, et in hac nona
et ultima composicione tangit philosophus ultimum secretum nature
si advertatur ; set illud sine diligenti studio et intellectu subtili
scienciaque maxima non percipietur sive apprehendetur cujus
efifectum consequetur sapientissimus. Beatus ergo ad quern per- 30
31 a. veniet capituli apprehensio et finis | exsecucio quoniam princeps
vere et mundo dominari poterit et elementis. (p. 103)

Capitulum .30. de tempore flebotomie et medicinarum tarn
digestivarum quam laxativarum, scarificacionis et ventosarum
apposicionis, et quod nichil est faciendum sine consilio scientis 35
astronomiam, scilicet, quo tempore debet fieri apercio vene et quid
est considerandum circa illud, quid eligendum quid cavendum,
similiter de tempore scarificacionis faciende et ventose apponende,
et de horis competentibus pro laxativa sumenda, et quod medicus
debet scire loca planetarum et aspectus eorum adinvicem, et in quo
signo fuerit Sol et Luna, quia principium operis debet esse secundum
bonam constellacionem Lune et ejus absenciam a malis. (p. 108)

Expliciunt capitula partis secunde et sunt triginta.
rNcipiunt capitula partis tercie.
Capitulum primum partis tercie est de alkimistis et de con- 45
versione cujuslibet in quodlibet, sive elementorum adinvicem,
scilicet, unius elementi in alterum per artem. (p. 114)

Capitulum .2. de mirabilibus lapidibus et eorum proprietatibus.

(P- Il8>
Capitulum .3. de generali sive universal! cognicione plantarum

mirabilium et que elementadominantur in plantis que in minerali-

S bus, qui planete dominantur elementis et qualiter cognoscetur qui

planete quibus vegetabilibus dominantur, et a quibus planetis

virtutem accipiunt. (p. ng)

Capitulum .4. de plantis mirabilibus in speciali. (p. 1:1

Capitulum .5. de justicia et mirabilibus bonis que sequntur sive

10 nascuntur ex ipsa. (p. 123

Capitulum .6. de creatis in quibus attenditur justicia naturalis,

scilicet, de substancia simplici et speris et elementis, sive de

mirabilibus creacionis operibus in quibus attenditur justicia

naturalis, et quot sunt celi. (p. 127)

15 Capitulum .7. quod anima cujuslibet primo debet sciri a quo-

libet et de divisione virtutum anime et de regiminibus et statibus

anime in hac vita et futura. (p. 130)

Capitulum .8. de -5. sensibus servientibus intellectui, sive de

homine et ejus .5. sensibus quasi de rege et ejus .5. bajulis sive

20 consiliariis, et quot sunt planete quorum spere moventur circu-

lariter, et quot sunt genera animalium, et quod quinque sunt in

qualibet planta, et quinque toni musicales, et .5. dies nobiles de

universis, et .5. porte maris. (p. 132)

Capitulum .9. de consiliariis regis et modo | consilii, et quod ,?,r b.

25 non manifestet alicui secretum quod est in corde suo, et quod

altendat in quo omnes et sapientes conveniunt, et quod non

ostendat eis vel alicui in quo mens sua quiescit donee progrediatur

in actum et experienciam,et quod equalis honor debet fieri omnibus

suis consiliariis. (p. 135'

?,o Capitulum 10. de varietate complexionis et morum per constel-

lacionem nativitatis, sive dc varietate judicii et consilii et consu-

lencium et eleccione eorum per constellaciones in nativitatibus

suis que confirmantur per pulcra exempla. (p. 136)

Capitulum .11. adhuc de eleccione consulencium et de variis

35 articulis eorum et consiliorum, sive de consiliario eligendo et de

consilio in omnibus agendo et perquirendo, et de modo querendi

consilium a multis et quid est consilium. {p. 137)

Capitulum .12. de numero bajulorum et quod non constituatur

unus solus bajulus in regimine loco domini, set septem si poterit

40 fieri vel tres ad minus ordinentur, et de bajulis experiendis, et de

signis quibus cognoscuntur an boni vel mali sint consiliarii.

Capitulum .13. de bonis moribus et virfcitibus boni bajuli, sive

de .15. specialibus condicionibus boni et optimi bajuli pro regibus,

45 et de naturis et condicionibus bonis, et quod mos vel consuetudo

sive proprium cujuslibet animalis et cujuslibet rei invenitur in

homine, et quod hac de causa vocatus est homo minor mundus,

1590 D

et quod non invenitur proprium in aliquo animali vegetabili sive
originali, quin illud proprium inveniatur in homine. (p 141)

Capitulum .14. de confidencia in homine non habenda nisi sit
tue legis et professionis, scilicet, quod non est confidendum in
homine alterius legis, quod confirmat per exemplum de Mago et 5
Judeo. (p. 144

Capitulum .15. de eleccione hominum prudentum et fidelium
ad scribenda gesta et dicta regis, sive de scriptoribus secretorum
eligendis et eorum remuneracione cum causa. (p. 146)

Capitulum .16. de eleccione nunciorum dignorum, sive de 10
nunciis et secretariis eligendis. (p. 147)

Capitulum .17. de regimine debitorum subditorum, sive de
subditis regendis et defendendis et propositis super eos consti-
tuendis. J (p. 148)

32 a. Capitulum .18. de proceribus et ordine eorum in bello, scilicet, 15
de ordinacione excercitus secundum numerum sub numero, seu
de disposicione et numero procerum seu militum in regimine
regni in tempore belli, scilicet, de disposicione ductoris et de
accione bellatorum ipsorum inferiorum et de instrumento bellico
excercitum coadunante, et forma ejusdem. (p. 149) 23

Capitulum .19. de rege in bello et aliis que debent attendi in
bello et de providenciis in excercitu, scilicet, de regimine bellorum
et disposicione bellatorum et de forma aggrediendi sive aggredien-
cium bellum et provocacionibus eorundem. (p. 152)

Capitulum .20. de eleccione temporis pro bellis aggrediendis et 25
de ordinacione planetarum. (p. 155)

Capitulum .21. de- conveniencia supracelestium cum inferi-
oribus, scilicet, qualiter superiora dominantur inferioribus ad
fortunandum regem et pacificandum regiones ut sibi obediant
gratis sine coaccione, et est capitulum incantacionis philosophice ?,o
in generali. (p. 157)

Capitulum .22. de apprehensione intellectus. (p. 158)

Capitulum .23. de incantamentis faciendis. (p. 162)

Expliciunt capitula partis tercie.

/Ncipiunt capitula partis quarte. 35

Capitulum primum est de phisonomia in universale (p. 164)

Capitulum .2. de phisonomia in particulari, et primo de tem-

perata natura. (p. 166)

Capitulum .3. de capillis (p. 167)

Capitulum .4. de oculis. (p. 168)40

Capitulum .5. de superciliis. (p. 168)

Capitulum .6. de naso. (p. 168)

Capitulum .7. de facie. (p. 169)

Capitulum .8. de ore, facie, et timporibus. (p. 169)

Capitulum .9. de auribus. (p. 169)45

Capitulum .10. de voce et modo loquendi. (p. 169)

Capitulum .ii. de collo. (p. 170)

Capitulum .12. de ventre, pectore, et tergo. (p. 170)

Capitulum .13. de humeri's et brachiis. (p. 170)

Capitulum .14. de palmis manuum et digitis. (p. 170)

5 Capitulum .15. de pedibus et tibiis. (p. 171)

Capitulum .16. de passu lato et tardo, brevi et inpetuoso. .

Capitulum .17. de homine optime memorie et bene composito

per comparacionem ad signa predicta, et de modo judicandi non

10 per unum signum set per testimonia plurium. j (p. 171)

Expliciunt capitula partis quarte. * b-

I) 2

3> b.

Dedication by
Arabic writer.

Till- of the
book.

Made for
Alexander

V>v Aristotle in
his old age.

Praise of

Aristotle.

33 a.

Counted among
the prophets.

Peripatetics.

Aristotle taken
up to heaven.

Capitulum primum de prologo cnjusdam doctoris in comen-
dacione Aristotilis.

DEus omnipotens custodiat regem nostrum gloriam
credencium, et confirmet regnum suum ad tuendam
legem divinam et suam, et perdu rare faciat ipsum 5
ad exaltandam honorem et laudem bonorum.

Ego suus serviens executus mandatum mihi injunctum
dedi opetam ad inquirendam librum moralium in regimine
dominii qui vocatur Secretum Secretorum, quern edidit
princeps philosophorum Aristotiles filius Nichomachi de 10
Macedonia discipulosuo magno imperatori Alexandro filio
Philippi regis Grecorum. Qui Alexander dicitur duo
cornua 1 habuisse.

Hunc quidem librum composuit in sua senectute et
virtutum corporalium debilitate, postquam non poterat 15
cotidianos labores et viarum discrimina tollerare, nee regalia
negocia excercere. Quia Alexander constituit eum magister
et prepositum, quern elegerat et dilexerat multum, eo quod
erat vir magni consilii et sani et literature magne, penetra-
bilis intellectus, .vigilans in legalibus studiis, in gratuitis 20
moribus et spiritualibus scienciis, contemplativus, caritati-
vus, discretus, humilis, amator justicie, relator veritatis. Et
propter hoc multi | philosophorum reputabant ipsum de
numero prophetarum. Invenitur enim in antiquis codicibus
Grecorum quod Deus excelsus suum angelum destinavit ad 25
eum dicens : Pocius nominabo te angelum quam hominem.

Sane multa habet2prodigia et magna miracula et extranea
opera que nimis esset longum cuncta per ordinem enarrare.
unde de morte sua diverse sunt opiniones. Quedam enim
secta que dicitur peripathetica assent ipsum ascendisse ad 3°
empireum celum in columpna ignis.3 -

1 Cornua duo significant duo regna, scilicet, Grecie et Asie que
optinuit.

2 Aristotiles scilicet in libris suis.

3 Hec est sentencia philosophorum paganorum, set nobis 35

1 Chapter i. V.

Dum igitur viveret, convaluit Alexander in sanitatis oi b.
observacione per observanciam sui sani consilii et imitacione itwed'hisa^'i-
precepti. Et ideo subjugavit sibi civitates, et triumphans "l^terT?^
adquisivit sibi cuncta regna, et tocius mundi solus tenuit world'
5 monarchiam, et in omncra terrain exivit fama sua, et per
omnia mundi climata omnes gentes et diverse naciones
subiciebantur suo imperio et precepto, Arabes atque Perses,

Christianis non est licitum hoc sentire nee firmare, quia nisi christians
habuisset fidem Christi revelatam ei aut fuisset instructus a j?-nnot believe »

io prophetis, salvari non potuit. Nescimus tamen quid Deus fecerit
ei et aliis dignis prophetis et philosophis, quibus dedit magnalia
sapiencie. Nam Plato expressit Trinitatem, sicut docet Augustinus
libro De civitate Dei, et alii doctores hoc firmant, et multa nobilia
sensit de Deo et angelis et vita futura. Aristotiles vero, discipulus

15 Platonis set longe transgrediens magistrum suum, dicit in principio
Cell et Mundi sic : ' Magnificamus adorare deum unum et trinum
eminentem proprietatibus eorum que sunt creata. Nam hunc
numerum trinitatis extraximus a natura rerum : omne enim et
totum et perfectum ponimus in tribus, scilicet, in principio medio

20 et fine.' Pater est principium, Filius est medium, Spiritus Sanctus Aristotle's belief
finis. Set licet hec tria nomina — Pater, Filius, et Spiritus San- chrisS™* ' °f
ctus — non expressit hie, tamen in lege sua vel alibi presumendum
est quod hec percepit, quia in lege sua habuit tres oraciones et
tria sacrificia ad honorem Trinitatis. Et Plato expressit patrem piato.

25 et paternam mentem et utriusque amorem mutuum, ut sancti
docent. Multo ergo magis Aristotiles, ejus sectator in omnibus
veris et ad majora perveniens, credidit beatam Trinitatem. Legi-
mus enim in vita beati Dyonisii quod antequam fuit conversus St. Denis the
ipse et alii crediderunt Deum hominem salvatorem mundi ventu- Are°Pasite-

30 rum, quern vocabant Deum ignotum cui etiam fecerunt Athenis

aram quam vocabant Aram Deo ignoto. Et Avicenna .9. libro. Avicenna.
Methaphisice docet resureccionem. Et Democritus antiquior
omnibus similiter, sicut Plinius scribit libro. 7. Et Ethicus astro- Ethicus.
nonius, testante Hieronimo, multa sensit de Christo in libro

35 quern transtulit illius philosophi. Multaque hie allegari possunt
de j dictis philosophorum que saltern sunt in consolacionem fidei 33 b.
nostre. Habuerunt enim quedam preludia fidei, set quod sufficien-
tem fidem habuerunt non debemus ponere, nee tamen debemus We must not
affirmare dampnacionem aliquorum dignissimorum virorum, quia damnat'olTof
^40 nescimus quid fecerit eis Deus, licet non fuerunt sub lege, sicut such persons.
nee beatus Job.

12 Augustinus] lib. viii. c. 4. 16 Celi et Mundi] lib. i. c. 2.

31 Avicenna] lib. ix. c. 7.

Aristotle wrote
many letters.

Alexander con-
sulted him on
the treatment of
the Persians,

34 a-

whether to slay
them or no.

Aristotle
answered,

advising
clemency and
benignity

if he wished to
ride in peace.

nequc fuit gens aliqua que auderet ei resistere in facto
vel dicto.

Porro multas morales epistolas composuit Aristotiles
propter nimiam delectacionem cordium et finale secretum:
una vero de suis epistolis est hec quam direxit Alexandro. 5
Cum enim Alexander subjugavit sibi Perses et captivavit
magnates direxit epistolam suam ad Aristotilem sub hac
forma.

Epistola Alexandri ad Aristotilem consulatoria. O doctor
egregie, rector justicie, significo tue prudencie me invenisse 10
in terra Perses quasdam gentes habundantes racione | et
intellectu penetrabili, studentes super alios dominari et
regnum acquirere. Unde nos proponimus occidere universos.
Ouicquid super hoc decreveris, nobis significa tuis scripturis.

Rcsponsio Aristotilis ad epistolam. 15

Cui Aristotiles ita respondit. Si non potes illius tcrre
mutare aerem et aquam, insuper et disposicionem * civitatum,
imple tuum propositum.2 Si potes dominari 3 super eos
cum bonitate, exaudies eos cum benignitate. Quod si
feceris, fiduciam habeas, cum Dei adjutorio, quod omnes 20
erunt subjecti ad tuum beneplacitum et preceptum. Et
per amorem quern habebunt in te dominaberis in eis cum
triumpho pacifice.

Alexander igitur, accepta epistola, suum adimplevit con-
silium diligenter, et erant Perses magis obcdientes suo 25
imperio quam omnes alie naciones.4

1 id est, malos mores.

2 hoc est, interface omnes sicud proposuisti.

3 hoc est, si potes mutare aerem et aquam.

The influence of * Si non potes mutare illius terre aerem et aquam, etc. Hie 3°

ontheecharacte* tangit maximum secretum. Vult enim quod Alexander deberet

ofmen- mutare malas qualitates terre et aeris illarum regionum in bonas,

ut hominum complexio mala mutaretur in bonam, et ut sic mali

mores mutarentur in bonos. Per qualitates enim regionis cujus-

libet invenitur complexio, et per complexionem excitatur homo 35

9 Chapter ii. /".

15 Cliapter iii. /'

Capitnhim secundum (dc prologo') Jchannis qui trans tit lit 34 b- C

librnm bis. et dc libri invencione.

JOhanncs, qui transtulit librum istum, filius Patridi, Pro'°gu.f of
' i ' Yahya ibu

linguarum intcrpretator peritissimus et fidelissimus, in- Batrik-

quit : Non reliqui locum nee templum in quibus philosophi

con.sueverunt componere et reponere sua opera secreta quod wanderings in

1 * search of wisdom

non visitavi. nee aliquem peritissimum quern credidi habuere
aliquam noticiam de scriptis philosophicis quod non ex-
quisivi, quousquc veni ad oraculum Solis quod construxerat The oracle of
1 3 Esculapides pro se. In quo inveni quemdam virum soli-
tarium, abstinentem, studentem in philosophia peritis-
simum, ingenio excellentissimum, cui me humiliavi in
quantum potui, servivi diligenter et supplicavi devote ut
mihi ostenderet secreta scripta illius oraculi. Oui mihi rhe secrets pre-

. served there ;

15 libenter tradidit.

Et inter cetera, desideratum opus inveni propter quod ad among others
ilium locum iveram, et tempore longissimo laboraveram.
Quo habito, cum gaudio ad propria remeavi, inde referens l , .
gracias multis modis Creatori. Et ad peticionem resris ^om GreeI5 int0

0 jr t> Syriac, and

20 illustrissimi laboravi studens1, et transtulii primo ipsum de Arabic 'nt°
lingua Greca in Caldeam, et de hac | in Arabicam. In- 35 a.
primis igitur sicut inveni in isto codice transtuli librum
peritissimi Aristotilis, in quolibro respondeturad peticionem
regis Alexandri sub hac forma.

25 ad mores, licet non cogatur, set ut gratis velit ea ad que qualitates
regionis et complexio inclinant, ut in principio expositum est.
Quod si non posset facere, tunc jussit ut omnes interficeret. Set
qualiter deberent qualitates regionis immutari docet alibi in hoc
libro. Set asini respuunt propter magnitudinem sapiencie, et

;,o propter modum loquendi, quia translator nomina aliqua ponit cis'm onhe^book
quibus utuntur magici, ut prius | in quaterno declaravi. Et multa 34 b.
exemplaria non habent illam doctrinam quia stulti non voluerunt
scribere, set abraserunt a libris suis, sicut exemplaria quatuor que
nunc inveni Oxonie non habuerunt ilia, nee similiter multa alia, Manuscripts at

35 set Parisius habui exemplaria perfecta. Pari^ and

1 vel, studiis.

r Chapter iv. V.

d Capitiiluui tercium est epistola .Iris to tills remissoria ad

peticionem Alcxandri in qua Alexandra conquerenti dc co
ineipit satisfacerc sub hac forma: ct dc utilitate libri cogniti,
et quid facit fervens desiderium in ovini re.

The introductory S"\ Fill gloriosissime, imperator justissime, confirmet te 5

letter of Aristotle I 1 o ■>

to Alexander. V ' Deus in via cognoscendi et in semita veritatis et

May God keep . . , , . ,

thee. virtutis, et repnmat appctitus bestiales, et tuum regnum

corroboret, et illuminet tuum ingenium ad suum servicium
et honorem. Tuam quidem epistolam recepi honorifice
sicut decet. et plene intelexi quantum habes desiderium de 10

i have received mea persona ut tecum esseni, mirans qualiter possum ab-

vour invitation. . . ..

stinere de te, arguens me de tuis openbus parum curare.
i have written Poito hac de causa proposui et festinavi facere canonem

instructions for , . . ... . . ,-, ,

your guidance, tue clemencie, qui tibi ent libra ponderans cuncta tua opera,

suplens vices meas, et regula certissima ad omnia que volueris, 15
et que ostensurus essem .si tecum presens essem. Non
deberes siquidem me arguere, cum scias vel scire debeas

and would come quod non omitto venire ad tuam clemenciam et gloriam

to you if I could, ... ...

clarissimam propter contemptum, set quia gravitas etatis et
35 b. debilitas corporis circumvenerunt | et reddiderunt me pon- 20

imt age forbids, derosum atque inhabilem ad eundum. Preterea quod inter-
rogasti et scire desideras est archanum tale quod humana
pectora vix poterunt tollerare ; quomodo ergo possunt in

1 send you all mortalibus pellibus depingi ? Ad illud itaquequod te decet

the secrets 1 dare . . ...... in

divulge. inquirere et mini hcitum est tractare, me oportet et teneor 25

ex debito respondere, sicut tu teneris ex debito discrecionis
non exigere a me amplius ex hoc secreto quod tibi tradidi in

read and ponder hoc libio. Ouia si attente et studiose legeris et intellexeris

them. ~ &

et ad plenum sciveris que in ipso continentur, indubitanter
credo quod non erit inter te et illud quod scire desideras 30
aliquod obstaculum : quia tantam graciam Deus contulit tibi
in intellectu et velocitate ingenii et literatura scienciarum.
^andCmyUnder InsuPer per meam doctrinam precedentem quam tibi tradidi,
teaching. per teipsum potciis apprehenderc et figurative intelligere

1 Chapter v. V.
14 libra] liber V

41
totum illud quod postulas edoceri. Quia desiderium ferventis you win attain

... . , your end.

voluntatis apenet tibi viamad tuum propositum optinendum,
et perducet tc ad finem optatum, Domino concedente.

CapiUtlum de hits que oportet regent habere ad sustenta-
5 cionem regni s?n, et de causis bene regnandi, et de causa
occultacionis sccrctornm per verba enigmatica ; et est capi-
tulum quartnm. \

CAusa quidem subest quare tibi figurative revelo secretum ->() a-
..... I speak in

meuni, loquens tecum exemplis enigmaticis atque enigmas fearing

. . . lest the book fall

io siVnis, quia timeo nimium ne liber presencium ad manus into unworthy

fa ' n r . . hands.

deveniat infidelium et ad potestatem arrogancium, et sic
perveniat ad illos ultimum bonum et archanum divinum, ad
quod summus Deus illos judicavit immeritos et indignos.
Ego sane transgressor essem tunc divine grade et fractor
«5 celestis secreti et occulte revelacionis. Eapropter tibi, sub
attestacione divini judicii, istud detego sacramentum eo
modo quo mihi est revelatum. Scias igitur quod qui He shall suffer

n .... who reveals

occulta detegit et archana revelat indignis, ipsum in pro- secrets to the

^ ° ' r r unworthy.

ximo infortunia secuntur, unde securus esse non poterit
20 a contingentibus et malis futuris. Dominus igitur custodiat
te a consimili et ab omni opere inhonesto. Post hec autem
omnia, ad tuam reduco memoriam illud salutissimum docu- Bear in mind my

former teachings.

mentum quod tibi semper consuetus sum exponere, et
tuam nobilissimam animam informare, et hoc erit tuum
25 propositum solacium et speculum salutare. |

Oportet itaque quemlibet regem de necessitate habere duo 36 b.

t T , r' ,• The two supports

juvamina susunencia regnum suum. Unum eorum est iorti- of a kingdom:
tudo virorum quibus tuetur et confortabitur regnum suum, thetirs; '-.

1 ° slrength 01 men.

et non habebit hoc, nisi quando rector in rectis et dominator in
3° subditis dominetur, et ipsi subditi uniformiter obediunt domi-
nanti, sicut propter inobedienciam subditorum debilitatur et
subicitur potencia dominantis et regnantis, et subditi domi- Twofold cause of

. obedience in

nantur. Et ego ostendam tibi causam propter quam et subjects:
per quam inducuntur subditi obedire dominanti. Causa
35 quidem duplex est, una est intrinseca. et alia extrinseca. wise expendi-

' t lire, just

Et ego declarabo tibi nunc extrinsecam videlicet ut rex rewards.

dispenset eis saas divicias sapienter, et circa cos excerceat

largitatcm, rctribuendo singulis secundum meritasingulorum.

Et cum toto isto, oportct regcm habere aliam cautelam, dc

qua faciam tibi mencionem in sequentibus, scilicet, in capitulo
The second is a de diviciis et juvaminibus. Secundum juvamen est inducciv 5
mhis subjacte°n animos ad operaciones licitas, et istud precedit et est in

primo gradu. Et istud secundum juvamen habet duas
Twofold cause causas intrinsecam et extrinsecam. Causa extrinseca est ut

of this.

37 a. rex justiciam | excerceat circa possessiones et adquisitas
justice in the pecunias subditorum parciendo et miserando. Causa vero u

matter of heri- ■ , • ,. , •, , , .

t.ues :md posses- intnnscca est secrctum antiquoium philosophorum et justo-

sions, ... 1 . j-^ . .

and the secret of rum consilium quos gloiTosus Deus preelegit et eis suam
philosophers, scienciam commendavit. Et ego commendo tibi illud sc-
whkhyou will cretum cum quibusdam aliis que invenies in diversis capituli s
SearchTor the s*ve titulis hujus libri. In quibus extrinsecus philosophiam 15
offtsrma.^msmng maximam invenies et doctrinam, intrinsecus enim causa
finalis que intenditur continetur, ibi enim est totum principale
propositum et finale. Cum igitur perceperis significacionts
secretorum et enigmata exemplorum, tunc plene et perfectc
theri)Lythehe]p desideratum propositum consequeris. Deus itaque sapien- 20
haveatbunecTaU tissimus et gloriosissimus tuam illuminet racionem et clari-
ficet intellectum ad percipiendum istius sciencie sacramen-
tum, ut in ea merearis adipisci fructum veritatis, ut mens heres
et successor fidelis efficiaris, ipso Deo adjuvante, qui suas
divicias influit habundanter in animas sapientum, et studenti- 25
bus tribuit graciam cognoscendi, cui nichil est difficile, nichil
impossible, sine quo nichil est possibile possidere (vel
possideri).

Capituium quintum de regibus et corum viciis circa largi-

F'our ways in .... .... ...

which kings tate et avaricta, sive de quadruplici rcgum condicionc. 30

treat their sub-

jects' wealth. T^)Eges sunt quatuor : rex largus sibi et largus subditis

37 h- J. Vsuis, et rex avarus sibi et avarus subditis suis, | et rex

avarus sibi et largus subditis, et rex largus sibi et avarus

Italians. subditis. Italici itaque dixerunt, non est vicium in rege si

Indians. est avarus sibi et largus subditis. Indi vero dixerunt, qui 35

29 Chapter vi. f*. Discourse I begins.

est avarus sibi et suis subditis est bonus. Perses vero Persians,
asserentes contrarium et contradicentes Indis et Ytalicis
dixerunt, nichil valet rex qui non est largus sibi et subditis
suis. Set inter omnes, judicio meo, pejor est ille et merito The worst kind

. . . of king.

5 reprobandus qui est largus sibi et avarus subditis, quia
regnum ejus cito dcstruetur.

Oportet itaque nos subtiliter inquirere de istis virtutibus JJJ^f^
et viciis, et ostendere quid sit largitas et quid avaricia, et avarice?
ubi est error largitatis, et quod malum sequetur ex absti-
io nencia largitatis. Palam siquidem est, quod qualitates
multum reprobande sunt quando multum discrepant a medio.
Et scimus quod observancia largitatis multum difficilis est Largesse is a

..... -,-, .... r ., . . mean between

et ejus transgressio facilis. Et cuihbet tacile est avanciam waste and

. rr , ... avarice.

et prodigalitatem excercere, et difficile est retinere largitatem.
15 Si vis largitatis virtutem acquirere, | considera posse tuum, 38 a.
et tempora necessitatis, et merita hominum. Debes igitur The proper

• . ., objects for

largiri bona tua iuxta posse tuum cum mensura hominibus largesse are the

J l . poor and de-

indigentibus atque dignis. Qui igitur dat aliter peccat, et serving,
regulam transgreditur largitatis : quia qui largitur dona sua
20 non indigentibus, nullam acquirit laudem, et quicquid datur n*** rich or
indignis perditur. Et qui fundit ultra modum divicias suas
vcniet cito ad amara littora paupertatis, et assimilatur illi nor should it be

1 L too great.

qui gratis super se dat victoriam inimicis suis.

Qui ereo dat de bonis suis tempore necessitatis hominibus The king who

•° ° L gives due

25 indigentibus, talis rex est largus sibi et subditis, et ejus largesse
regnum prosperabitur, ejus mandatum observabitur. Talem
regem laudaverunt antiqui, et talis dicitur virtuosus, largus,
et moderatus. Qui vero fundit regni sui bona immoderate j^;*;^
seu inordinate, et indignis dat et non indigentibus, talis est while he who

. . , . . gives to the un-

30 depopulator reipubhce, destructor regni, indignus et in- worthy is a

, waster and

competens regimini. Unde prodigus apellatur, eo quod destroyer.
procul a regno suo est sua providencia.

Nomen avaricie dedecet multum regem et discon|venit 3S b.

. , . . . Avarice disgraces

regie magestati. Si igitur alterutrum istorum viciorum a king.

1 et suis] et largus suis MS. 7 Oportet] Oportet nos MS. 20 laudem]
Vulgate inserts ' et largiens sine tempore suo. ipse est sicut spargens aquas
salsas super litus maris'

44
a king should habuerit, scilicet, avariciam vcl prodigalitatem ; si vclit sibi

have a prudent . .

counsellor. consulere, debet cum summa dihgencia providere virum unum
fidclcm,discrctum, et electum de multis, cui debet committere
res publicas disponendas, et regni divicias gubcrnandas.

Capitulum sextain ad hue de Jiiis que pertinent largitati et 5

declinacioni prodigalitatis et avaricic.

Akingmay S~\ Alexander, firmiter dico tibi quod quisquis regum

destroy himself ■ ■

and his kingdom V_>/ superflue coiitinuat donaciones ultra quam regnum

by prodigality. x § .

suum possit sustinere, talis rex proculdubio destruitur, et
destruit. Dico igitur iterum propter illud, quod nunquam 10
cessavi dicere clemencie tue" quod declinacio prodigalitatis
et avaricie et acquisicio largitatis est gloria regum et per-

The glory of hennitas regnorum. Et hoc fit quando rex se abstinet et
retrahit manum suam a bonis et possessionibus subditorum.

The teaching ot Unde invenitur scriptum in preceptis magni doctoris Hcrmo- 15

Hermogenes. . i 1 1 fc>

gems quod summa et vera bonitas et claritas intellectus et
plenitudo legis ac perfeccionis signum est in rege abstinencia
a pecuniis et possessionibus subditorum.

Why the king- f ' . r

dom of Syria Oue fuit causa destructionis regni Caldeorum? Nonne quia

fell. a • ■

39 a. superfluitas expensarum | superabat redditus civitatum, et 20

aretemptedu) sxc- deficientibus redditibus et expensis reges extenderunt

subjects,11 manus suas ad res et redditus aliorum ? Subditi vero propter

injuriam clamaverunt ad Deum excelsum et gloriosum, qui

and thus raise mittens ventum validum afHixit eos vehementer. Et in-

rebelhons.

surrexit populus contra eos, et nomina eorum de terra *5
penitus deleverunt. Et nisi Deus gloriosus eis subvenisset,
et immisisset remedium quod immisit, et ventum mitigasset,
destructum fuisset penitus regnum illud.
wealth i? the Scias itaque quod divicie sunt causa duracionis regni et

life of a kingdom. . ... ...

vite animalis, et sunt pars vite ipsius, et non potest durare 3°
anima si talis causa destruatur. Cavendum est itaque
Avoid foolish nimis a superfluitate et supcrhabundancia expensarum. Ut

giving. . . .... n

igitur temperancia et largitas acquirantur, stulta et superflua
donacio est vitanda. . Et de substancia largitatis et virtutis

5 Chapter vii. V.

23 clamaverunt] clamav rant MS.

est dimittere offensas, et non inquirere dc occultis secrctorum
nee reducere ad memoriam donativa.

Sicut de genere bonorum est, et dc substancia virtutum Kingly virtues

, . ... . , enumerated.

remunerare ementos , remittere injunam, et nonorandos
5 honorare. venerari venerandos. subvenire simplicibus, suplere
defectus [ innocencium, salutantibus responderc. linguam 3^ b.
reprimere, injuriam ad tempus dissimulare. et stulticiam
stulti fugere3 et ignorare.

Docui ergo te que semper solebam docere et in pectore The marrow of

. . philosophic

iotuo seminare : gero itaque fiduciam quod documentum illud wisdom.
erit in tin's viis et operibus tin's claritas semper lucens et
sufficiens sciencia ad tua regimina toto tempore vite tue.
Verumptamen dico tibi sapienciam philosophicam abre-
viatam. Et si nunquam dixissem (vel dedissem) aliud nisi
r5 sequens documentum tibi. deberet sufficere in omnibus
operibus tuis in hoc seculo et futuro.

Capitulum .7. dc intellect!/ et bona fama acquirenda, que
' est Jim's regni.

SCias itaque quod intellectus est capud regiminis, salus The praise of
. . . . understanding.

anime. servator virtutum, speculator viciorum : in ipso

siquidem speculamur fugienda, per ipsum eligimus eligenda :

ipse est origovirtutum et radix omnium bonorum laudabilium

et honorabilium.

Et primum instrumentum intellectus est desiderium bone The desire of a

25 fame, quia qui vere desiderat bonam famam famosus erit g°° "ame

atque gloriosus, et qui ficte desiderat, per infamiam j con- 40 a.

fundetur. Fama ergo est quod principaliter et per seipsum

appetitur in regimine, quia regimen non appetitur propter

se. set propter bonam famam. Inicium ergo sapiencie et is the beginning

of wisdom for a

30 intellectus est desiderium bone fame, que per regimen et king.
dominium adquiritur. Si igitur alia de causa dominium
et regimen adquirantur (vel desiderentur), non erit fame
adquisicio set invidie.

1 emeriti sunt senes probate virtutis.
35 2 al. fingere.

3 Chapter viii. V. 17 Chapter ix. V.

Envy at the root InvicUa itaque generat mendacium quod est radix repro-
babilium et materia viciorum. Mendacium generat de-
traccionem : detraccio autem generat odium : odium autem
generat injuriam : injuria generat pertinacnim : pertinacia
generat iracundiam : iracundia generat repugnanciam : =
repugnancia generat inimiciciam : inimicicia generat bellum :

and the decay of bellum vero dissolvit legem et destruit civitates ; et hoc

of the common . T^. . , .,

wealth. est contranum nature, ht quod repugnat nature destruit

totum opus reipublice ct corpus.
The wish for Stude igitur et dilige desiderium bone fame, quoniam 10

good fame . i • 1 • 1 r i • • • -i^

racio per desiderium bone fame elicit ventatem. ht Veritas

est radix laudabilium et materia omnium bonorum, quia est

engenders all contraria mendacio, et desiderium iusticie generat. Justicia

good things, /-,.,-

40 b. generat conndenciam : conndencia largitatem : largi tas
facit familiaritatem : familiaritas amiciciam : amicicia gene- 15
rat consilium et juvamen. Per hoc siquidem orbis fuit
constitutus et leges hominibus constitute, et hec racioni
and strengthens coiiveniunt et nature. Patet ergo quod desiderium regiminis .
propter bonam famam est bonum durabile et laudabile.

a kingdom.

Capiiulam .8. de malis que secuntur ex car noli appetitu. 20

The evils that f^\ Alexander declina1 conatus bestialium voluptatum

desVes&]] V^yquia corruptibiles sunt. Carnales enim appetitus in-

clinant2animum ad corumptibiles voluntates anime bestialis.

nulla discrecione prchabita, et inde corpus corruptibile

letabitur. et contristabitur intellectus incorru^Dtibilis. -Sci- 2?

and their endum igitur quod conatus voluntatis generat carnalem

consequences .

amorem : carnalis autem amor generat avariciam : avaricia
generat desiderium diviciarum : desiderium diviciarum gene-
rat inverecundiam : inverecundia vero presumpcionem : pre-
sumpcio infidelitatem : infidelitas latrocinium : latrocinium 30

1 id est, reprime in omne appetitus.

2 id est, provocant.

20 Chapter x. V.

2 Mendacium] Invidia MS.

47
vituperacionem : ex qua nascitur captivitas1 que ducit ad ^rfng men to

1 l *• * shame aim

dctrimentum legis et dcstruccionem familiaritatis et ad destruction.
ruinam tocius operis : et hoc est contrarium nature.

Capituhtm .9. de regis sapiencia ct rcligiouc, ct intencione g

ifinali quam debet Jiabere. \

PRimo ct principalitcr convenit regi quantum ad seipsum, 4l a-
.... ....... . The virtues of

ut fama sui nominis divulgetur in laudabui sapiencia, et a king.

quod cum suis hominibus raciocinetur sapienter, quia inde

laudatur et honoratur, inde timetur ab hominibus, quando

10 vident eum in sua sapiencia eloquentem esse, et in operibus

prudenter agentem. Porro de levi potest sciri. et per cetera The tokens of

1 ° *■ .... wisdom in a

signa apprehendi, an in rege sapiencia vel insipiencia domi- king.

netur, quia quicunque rex supponit regnum suum divine

lctri dignus est regnare et honorifice dominari. Oui vero in He honours the

*=> *» ° ~ Divine law

J5servitutem redigit Dei legem, subiciens earn suo regno et
imperio, transgressor est veritatis et contemptor divine
legis. Qui vero contempnit divinam legem, ab hominibus or fai's into con.
qui sunt in lege contempnetur, quia condempnatus est in
] ege 2.

20 De Regis religionc.

Dico iterum quod sapientes philosophi et divinitus lo- Philosophers

*■ 1 L r agree that a king

quentes dixerunt quod inprimis deceat regiam maiestatem sn°u!d be

t l l Z3 j religious.

obtemperare se legalibus institutis, non in ficta apparencia

set in firma et vera facti evidencia, ut cognoscant omnes

25 ipsum Deum timere excelsum, et esse subjectum divine

potencie. Tunc enim solent homines revereri et timere ^ him^le wlU
regem quando vident ipsum timere | et revereri Deum. Si 41 b-
itaque tantum in apparencia religiosum se ostendit, et in-Hypocrisy

r «. ., . cannot be hid.

operibus sit (malidicus vel) malefactor ; cum difficile sit

:onepharia opera celari et apud populum ignorari, a Deo

reprobabitur et ab hominibus contempnetur; infamabitur

ejus fama et ejus factum, diminuetur ejus imperium, diadema

1 mentis, scilicet, et fame.
* scilicet, Dei.

4 Book II, Chapter xi. V. Discourse II. 20 Chapter xii. V.

A king should
company with
wise and
religi ms men :

he should exer-
cise foresight,

be slow to anger.

42 a.

ready to acknow-
ledge an error,

neither im-
petuous nor
tartly;

he should wear
the finest dress,

excelling all
others :

be well-spoken,
have a good
voice.

4«

glorie sue carebit honore. Quid igitur plura dicam ? Non
est precium, non est thesaurus qui possit sibi redimere bonam
famam.

Capitulum .10. de honor acione religiosorum et sapicntum,
ct de providencia cl pictatc et mansuetudine et discrccionc. 5

INsuper condecet regem legiferos honorare. religiosos
venerari, sapientes sublimare : et conferre cum eis,
dubitabiles movere questiones, honeste interrogare, discrete
respondere, sapienciores et nobiliores magis honorare se-
cundum quod decet statum uniuscujusque. 10

De regis providencia.

Oportet insuper regem futura cogitare et futuris casibus
provider) ter occurere, ut possit adversa levius tollerare.

De regis pictatc, mansuetudine ct discrecionc.

Decet eciam regem pietatem habere, iram et motum 15
animi retinere1, ne improvisa commocio progrediatur in
actum sine | deliberacione. Et decet regem errorem suum
racionabiliter recognoscere et sapienter revocare, quia summa
sapiencia est in rege seipsum regere. Cum ergo rex vidit
aliquod bonum vel utile faciendum, faciat cum discrecione, 30
nee nimis tarde nee nimis cito, ne videatur impetuosus vel
remissus.

Capitnlum .11. de ornamento regis et prerogatives ct ab-
stinencia a multiloqnio ct consorcio subditonnn.

MUltum convenit regie dignitati honorifice indui, et 25
semper cum pulcro apparatu, et excellere alios in
decore. Uti ergo debet caris pulcris et extraneis orna-
mentis. Decens est siquidem regem in quadam prerogativa
alios omnes superare. ut per hec dignitas regis decoretur,
potencia non ledatur, et debita reverencia tribuatur. Decet 30
eciam regem esse facundum, affabilem, claram vocem habere,
que multum prodest tempore preliorum ad exhortandum
excercitum et excitandum.

1 id est, reprimere.

11 Chapter xiii. V.

23 Cliapter xiv. V.

De regis abstinencia a multiloquio.

0 Alexander, quam speciosum est et honorificum in rege a king should

. . ... eschew much

abstinere se a multiloquio, nisi necessitas hoc deposcat. speaking
Melius enim est quod aures hominum sint semper sitibunde
5 ad regis eloquia quam suis afifatibus sacientur, quia saturatis
auribus anima saturatur, et tunc non multum libenter win lose their

' respect for nun.

audiunt | rcgem saturantem K 42 b.

De abstinencia regis a consorcio subditornm.
Decet eciam regem abstinere et non multum frequentare He must avoid

0 familiarity with

10 consorcium subditorum. et maxime vilium personarum ; his subjects.
quia nimia familiaritas hominum honoris parit contemptum.

Capitulum .12. de consuetudine optima regnm Indie,
scilicet de rara eorum apparicione coram multitudine, et quod
tunc debcant facere magnifica.

I5 TTT propter hoc pulcra est consuetudo Indorum in ?hde- cusk!?nmsof
-1— 'dispensacione regni et ordinacione regis : qui statuerunt
quod rex semel in anno appareat coram hominibus in regali The king shows

"■ * * himself once

apparatu et armato excercitu, sedens nobilissime in suoa>'ear.
dextrario, ornatu armorum pulcherrimo decoratus, et stare
jo faciunt vulgus aliquantulum a remotis, nobiles vero et
barones circa ipsum. Tunc solet ardua negocia expedire,
varios et preteritos rerum eventus declarare, curam et operam
quam circa rempublicam fideliter gessit ostendere. Consuevit s',ves sifts> and

*■ c ° releases

ilia die dona largiri, et minus reos de carceribus emancipare, p-iso™"-
35 et graviora honera relevare, et multa pia opera excercere.

Finito sermone sedebit rex, et protinus assurget unus deThenagreat

17 _ ° lord extols his

collateralibus regis principalibus, qui sapiencior et facundior rule
omnibus aliis reputatur, et conabitur ad regis honorem et
commendacionem et man datum, gracias referens glorioso 43 a.
30 Deo qui ita bene ordinavit regnum Indorum quod de tarn
sapiente rege patriam decoravit, quod laudabilem populum
Indorum convenientem, obedientem. et unanimem con-
firmavit. Et post laudes divinas et commendaciones regales and praises the

* ° manners of the
land 1

1 id est, loquacem et garrulantem.

a Chapter xv. V.

1590

and the people
pray for him and
tell of his wis-
dom;

and thus his
fame grows
among them.

At this time he
punishes male-
factors,

rewards
merchants,

43 b.

and from this
custom arises the
wealth of India.

Merchants
should not be
injured.

Justice is the
root of national
prosperity.

Desire lasting
benefits.

Avoid animal
pleasures.

convertct sc ad lauciem populi, enumerando bonos mores,
captando benevolenciam, inducens eos exemplis et racionibus
ad humilitatem et obedienciam et reverenciam et dileccionem
regis. Quo facto., totus populus studebit regias laudes
extollere, et sua bona opera commendare, pro regis vita 5
Deum exorare, per civitates et per familias regis opera et
sapienciam enarrare. Et propter hoc docent parvos suos
ab infancia et inducunt ad regis amorem et honorem,
obedienciam, et timorem. Hoc igitur modo principaliter
publicatur et accrescit fama regis in secreto et in aperto. 10

Dc justicia regis.

Consuevit enim tali tempore malefactores et sceleratos
homines punire et de medio tollere, ut presumptoribus via
nocendi precludatur et ceteri corrigantur. Solet enim tributa
tali tempore alleviare, et cum mercatoribus dispensare. partem 15
eis de redditibus remittere, ipsos cum suis | mercibus dili-
genter defendere et custodire. Et hec est causa quare
multum est populosa India : illuc enim concurrunt merca-
tores undique, ibi bene recipiuntur, et lucrantur optime
divites et pauperes, cives et forenses. Inde est quod tributa 20
regalia et redditus augmentantur.

Cavendum est itaque ab offensa et injuria mercatorum ;
ipsi siquidem sunt laud is latores, famam hominum ferentes
per universum mundum. Unicuique ergo reddendum est
quod suum est, quia et sic muniuntur civitates et multi- .25
plicantur redditus, et sic accrescunt regna regis et honor et
gloria, sic contremescunt et compescuntur inimici, sic vivit
rex pacifice et secure.

CapiUihim .13. de appetitu et intencione regis fiuali, et
castitate et coitu vitando. 30

O Alexander noli appetere quod est corruptible et
transitorium et quod oportet te scito reliquere : para
divicias incorruptibiles, vitam immutabilem, vitam eternam.
durabilitatem gloriosam. Dirige ergo cogitaciones tuas
semper in bonum, redde te virilem et gloriosum, vita vias 35

22 Chapter xvi. V. 29 Chapter xvii. V.

bestiales,1 et leonum 2 ct immundicias 3 suis, noli esse |
crudelis set flexibilis ad parcendum hiis de quibus victoriam 44 a-
habuisti. Cogita de futuris casibus, quia nescis quid futura Think of the
dies paritura sit. Noli tua desideria imitari in comescione, temperate.
5 potu, coitu, et diuturno sompno.

De castitatc Regis.

Clemens imperator, noli te inclinare ad coitum mulierum, Eschew lechery.
quia coitus est quedara proprietas porcorum. Que gloria
est tibi si excerceas vicium irracionabilium bestiarum et
10 actus brutorum ? Crede mihi indubitanter quod coitus est The evils that

, . ..... . follow from it.

destruccio corporis et abreviacio vite et corrupcio virtutum,
legis transgressio, femineos mores generat, et ultimo inducit
illud malum quod prediximus.4

Capitiihim .14. de regis solacio et modestia vultus et risus,
15 et de instrumeniis musicis audiendis, ct discreccione ejus,
et de cautela optima inquirendi secreta.

Ecet imperatoriam magestatem privatos habere fideles Music is the
cum quibus delectabitur, cum variis instrumentis et s° ace '
generibus organorum quando fuerit tediosus. Anima enim
20 humana naturaliter in talibus delectabitur, sensus requiescunt, The effects of

.... . . . music.

sohcitudo et cunositas evanescunt, et totum corpus vigo-
ratur. Si tu igitur in talibus volueris | delectari ; ad plus 44 b-
persevera in tali vita tribus diebus vel quatuor, secundum Periodical
quod tu videris expedire, et semper melius et honestius. et
35 quod hoc fiat privatim.

De cautela optima inquirendi secreta.

Cum itaque fueris in ipso solacio, abstine te a potu, etH°wtoknow

. r e the minds of

permitte eos ad libitum epotare, et nnge te calefactum a vino, your familiars.
quia tunc poteris multa secreta percipere et audire. Set

30 * id est, mores hominum bestialium.
2 id est, crudelium et superborum.
s id est, luxuriosi et gulosi qui porcis comparantur.
* quod prediximus supra, scilicet, in capitulo .8. in capitulo de
carnali appetitu.

6 Chapter xviii. V. 14 Chapter xix. V.

E 2

Distribute your
favours among
your nobles.

Abstain from

immoderate

mirth.

A king is most
honoured in his
own court.

45 a

hoc non fiat frequenter, set bis vel ter in anno. Et debes
habere circa te, de tua familia, speciales qui tibi referant ea
que fiunt et dicuntur per regnum.

De inodo honor acionis procerum.

Cum fueris inter barones tuos, honora sapientes et quos tu 5
videris merito honorandos : tene quemlibet in suo statu :
invita hodie unum et eras alium : secundum quod decet
gradum uniuscujusque honora ipsum. Nullus sit de tuis
nobilibus qui tuam non senciat largitatem, pateat omnibus
clemencia majestatis et nobilitas animi liberalis. 10

De modestia vultus, et precipae de risu.

Decet itaque regem discrecionem et continenciam habere,
et a risu multum abstinere, quia frequens risus tollit reve-
renciam et generat senectutem.

De loco honoracionis regis et procerum suorinn. *5

Insuper scire debes quod magis (tenentur homines regem,
vel) rex tenetur homines | in sua honorare curia et suo
consorcio quam alibi, quia tunc sua interest.

Offenders are to
be punished wi
respect to their
persons.

Aesculapius
likens a king to
an eagle.

The treatment
of contempt of

Capitulum .15. de pnnicione injuriancium et de conversa-
cione regis ad subditos ut enm anient. jo

» PI quis facit aliquam injuriam, puniendus est secundum
O qualitatem sue persone, ut terreantur alii et discant ab
injuriis abstinere ; et aliter puniendus est nobilis et excelsus,
aliter popularis et abjectus. Bonum ergo est rigorem et
continenciam observare, ut sit inter regem et subditos 35
distinccio personarum. Nam scriptum est in libro Esculapii
quod ille rex est laudabilis et amandus qui assimilatur aquile
dominanti inter aves, et non ille qui assimilatur uni avium
subjectarum. Si quis igitur in curia vel in presencia regie
magestatis presumat injuriam perpetrare vel offensam inferre, 30
considerandum est quo animo illud facit, aut ludendo ut tibi
complaceat et animos ad gaudia provocet, an in contemptum
et dedecus tue dignitatis. Si primo modo, leviter corri-
gatur ; si vero secundo modo, morte moriatur.

ii Chapter xx. V.

De obediencia subditorum erga regem per conversionem
eorum ad ipsutn. __ '

* m i he four

O Alexander obedienciam dominacionis (vel dominatoris) grounds of

' obedience.

quatuor modi's attendimus, scilicet ! in ie]igiositate,dileccione, 45 b-
5 curialitate, et reverencia. O Alexander, converte ad te Con<Ju*r the

goodwill of you

animas subditorum, tolle injurias et injusticias ab eis. Noli subjects.
dare hominibus contra te materiam obloquendi, quia vulgus
dicit mala de levi. et quando de jure potest dicere, de facto
leviter potest facere. Contine te ergo ita ut nichil contra
10 te possit dicere. et per hoc evitabis eorum facere. Insuper
scias quod discrecio maturitatis est gloria dignitatis, et
reverencia domini est exaltacio regis et regni. Summa Rather be feared

. . . . ....... than loved.

lgitur prudencia est et providencia laudabihs. ut tua re-
verencia cohabitet in cordibus subditorum magis quam
15 dileccio.

Capitulum .16. de comparacione regis ad phtviam et ventos
et hyemem et estatevi.

Egitur quod rex est in regno sicut pluvia in terra, que Kings are

& ^. . ..,,.. . . . likenedtothe

est Uei gracia, cell benediccio, terre vita, vivencium rain,

aojuvamentum et munimentum, quia per pluviam paratur1

iter mercatoribus, auxilium edificantibus et solacium. At- which does good

and harm ;

tamen in pluviis sunt aeris tonitrua, et j fulmina cadunt, 46 a.
inundant fiumina, torrentes intumescunt, furiunt maria, et
multa alia mala eveniunt, per que multa vivencia pereunt.
35 Yerumptamen accidencia mala non impediunt qfiin laudent still men thank

1 • t-x , • • -i God for it,

homines Deum glonosum in sua magestate. considerantes
signa sue gracie dona misericordie, quia per pluviam vivi-
ficant nascencia, vegetabilia pullulant, et cunctis virtutibus
infunditur benediccio. Et ideo referunt homines laudes and forget any

._ harm it causes

30 Deo, et obliviscuntur mala preterita que supervenerunt.

Et exemplum regis convenit exemplo ventorum quos

1 et precipue in terris calidis et tempore calido, ut valeant
mutare loca per mitigacionem caloris in omni loco, vel intendit
propter navigacionem tantum.

1 Chapter xxi. V. 16 Chapter xxii. V.

Kings are

likened to the

wind.

The b»unties of

the winds.

The evils they
cause.

46 b

God orders the
course of the

winds

out of His
mercy.

Kings are
likened to
summer and
winter

whose incon-
veniences are
often lasting
benefits in dis-
guise.

47 a.

Deus excelsus emittit et extendit de thesauro sue miseri-
cordie, et per ipsos educit nubem, et crescunt segetes,
arborum fructus maturantur et resumunt vires cum aqua
desiderata recipitur, via navigantibus aperitur, et multa
alia bona secuntur. Ex ventis tamen impedimenta et 5
diversa pericula inferuntur, tarn in mari quam in terra,
dolores extrinsecos ad interiora cordium inducunt, divicias
hominum in procellis dissipant et dispergunt, per eos
corup|ciones aeris generantur, venena mortifera nutriuntur x
et multa alia inconveniencia consecuntur. Et tamen im- 10
plorant inferiores creature clemenciam Creatoris ut tollat ab
eis ista mala. Ipse nichilominus ventos deducere sustinet
cursum suum retinere et ordinem quern statuit eis, quia
cuncta sua sapiencia equali pondere et certo numero et
ordine destinavit et statuit servis suis ea ut serviant. Et hoc 15
exivit ex immensa sua misericordia et inenarrabili bonitate.
Hec siquidem parabola est in hyeme et estate quoniam
frigora et calores summa providcncia inevitabiliter et im-
mutabiliter stabilivit ad generacionem propagacionem et
durabilitatem rerum temporalium et naturalium. Cum 20
tamen multa inconveniencia et pericula mortalia eveniunt
ex frigore hyemis et calore estatis, sic et accidit in rege ;
multa siquidem solent ab ipso comoda provenire et que
suis subditis displicent, et moleste feruntur [ cum tamen in
eis maxima utih'tas immineatur.

Help all those
in evil case.

Capitulum .17. de subvencione cge novum ct regis provi-
dencia contra famem futnravi.

O Alexander, indaga de iriopia et necessitate misera-
bilium personarum et debilium ; subveni indigentibus

Bacon instances ! ^v.e mittuntur de regionibus venenatis per habundanciam 30
the s. winds from animalium venenosorum, sicut sepe accidit quod ex Affrica per
Africa, &c. ventos deportati sunt pulveres animalium venenosorum jam mortuo-
rum ad regiones citra mare, et similiter vapores venenosi multipli-
cati ab animalibus vivis venenosis, sicud Virgilius 30 Georgicorum
et Servius ibidem, et Plinius et Historie scribunt multipliciter 35
contigisse.

26 Chapter xxiii. V.

in sua indigencia de tua clemencia ; eligc tibi homines
scientes eorum linguam et eloquentes, justiciam amantes,
qui vicem tuam suplere valeant. et eos misericorditer amare
et regere. In hoc est regis observancia, hominum leticia
5 beneplacitum Creatoris.

Dc regis providencia contra fameni futnrain.

O Alexander, thesauriza tibi multum de leguminibus et Lay uP great
granis utilibus ad vescendum, ut terre .tue sufficiant in anTfo°odSagainst
tempore famis et indigencie, ut cum venerit, sicut solet
io accidere in annis famis et inopie, valeat tuis hominibus tua
providencia subvenire, et in tempore necessitatis succurere
civitatibus. Tunc debes aperire celaria tua et publicare per
regnum et civitates frumenta et grana thesaurizata.

Hec est magna cautela. maxima providencia, munimen ;n this shall your
' regni, salus populi, custodia civitatum. Tunc enim pene- i°nown an/
trabit tuum preceptum, tunc prosperabitur tuum factum et praise
fama, et de tua pulcra providencia gaudebunt et vivent cum
fiducia universi. Tunc scient omnes quod oculi tui projcul 47 b.
videant.1 Propter hoc appreciabuntur tuam clemenciam,
20 et timebunt tuam offendere magestatem.

Capitiilnm .18. de regis misericordia, quod rex 11011 sit
facilis ad cjfusionem sanguinis.

O Alexander frequenter monui te et adhuc moneo quod
meam custodias doctrinam, quam si servaris, tuum pro-

25 positum consequeris et regnum tuum durabile permanebit.

Noli igitur sanguinem humani generis per te effundere, Do not shed
quoniam hoc soli Deo convenit, qui novit occulta cordium
et secreta hominum. Noli tibi assumere divinum officium, Godaionehas
quia non est tibi datum scire archanum divinum. Cave 1S prero&atlve'

30 igitur quantum potes effundere sanguinem hominum, quia

doctor egregius Hermogines scripsit, dicens : Ouando crea- The saying of
tura interficit creaturam sibi similem, ut homo hominem,

1 id est, sunt providi et prevident utilitates regni contra mala
futura.

6 Chapter xxiv. V. 21 Chapter xxv. V.

virtutes celorum clamabunt ad divinam magestatem dicentes
The virtues of Domino : Domine, servus Tuus vult esse Tibi similis. Quia
vengeance on the si injuste interficitur, respondet Creator excelsus : Perimite

manslayer, . . . . . _ . ._., . . ,.

cum qui mterficit quia ipse interncietur : Mini vindictam et
48 a. Ego retribuam.1 | Ettociens in suis laudibus virtutes celorum 5
umii vengeance representabunt mortem interfecti donee vindicta sumatur ab

is done on him. , _ . . . ,

lnternciente, qui ent unus de perseveratonbus in penis
eternis.

Capituliim decimum novum de fid elitate servanda secundum
cxemphtm antiquorum, et quod rex debet esse mentor pre- 10
teritorum.

O Alexander de omnibus penis habes (vel habeas)
noticiam : multa genera malorum experimento didicisti.

vnnr ancestors. ° L

Be guided by
the deeds of
your ancestors.

reducas ad memoriam gesta parentum et annales parentum,
et actus antiquorum patrum discute. Inde poteris multa 15
bona exempla extrahere. Facta omnia preterita dabunt certa
documenta in futuris. Minorem ne contempnas, quia minor
the humble" et vilis poterit, sicut solet accidere, ad honores et divicias
pervenire, et tunc erit valencior et potencior ad nocendum.

Do not despise

they may become

powerful. O clementissime Imperator, cave ne infringas datam fidem 20

et federa confirmata, quoniam hoc convenit infidelibus,
juvenibus, et meretricibus. Serva fideliter promissam fidem,
quoniam omnem infidelitatem consequitur finis malus. Et

The benefits of . . r , r. ....... . ..

faith-breaking si in ledera fnngendo ahquid bom eveniat, tamen quando ipsa

are evil. . m

species mala est, exemplum ent reprobum, et de genere 25
malorum.

1 Considerandum est quod Aristotiles et ceteri magni philosophi

legerunt Vetus Testamentum et edocti sunt a prophetis et ceteris

The source of sapientibus Hebreis; et hoc dicit Aristotiles postea. Unde non

this teaching in ^ . ■ jl- •• • ,.• ......

the old Testa- est mirum quod hie accipit auctontatem \ saie et alibi in hoc 30
libro, et in morali philosophia accepit documenta Salomonis et
aliorum. Sic enim Plato usus est illo Exodi : 'Ego sum qui
sum;' et Avicenna in .10. Methaphisice accepit auctoritates
Scripture.

20 Chapter xxvi. V. 30 The reference is to Is. lix. 18, but the quotation
is from Rom. xii. 19.

3 Perimite] Permitte MS.

Scias itaque quod per fidem fit hominum con'gregacio, 48 b.
civitatum inhabitacio, virorum communio, regis dominacio ; "i"J!fbyfahh-
per fidem castra tenentur, civitates servantur, reges domi- k-cping'
nantur. Si quidem tollas fidem, cuncti homines ad statum and dissolves in

its absence.

5 pristinum revertentur, videlicet ad instar brutorum et
similitudinem bestiarum.

Cave tibi, rex fidelissime, infringere datam fidem et serva
firmiter juramenta tua et federa etsi sint gravia. Xescis The sayings of

Hermogenes.

quod, teste Hermogine, duo sunt spintus qui te custo-
10 diunt, quorum unus est ad dextram et alius ad sinistram T*? guardian

*■ spirits ot every

custodientes et scientes opera tua cuncta, et rescribentes man-
Creatori quicquid discreveris faciendum ? In veritate solum
hoc deberet te et quemlibet retrahere ab .omni opere
inhonesto. *

15 Ouis te compulit tarn frequenter jurare? Non est hoc Swear not, but

. . , , in utmost need.

faciendum sine magna necessitate. Rex vero nisi multus
rogatus et frequenter requisitus non debet jurare ; nescis
quod non convenit regie dignitati et derogat honori quando
juras ? Subditorum enim est et servorum jurare. Si quidem
20 queras que fuit causa destruccionis regni Ambasoyorum et Kingdoms ruined

x 1 by cause of

Scitarum, responderem tibi, quia reges eorum utebantur oath-breaking,
juramentis ad fraudem et decepcionem hominum | et proxi- 49 a.
marum civitatum, frangentes federa stabilita ad salutem
humani generis et utilitatem. Iniqui ill! et infideles abute-
3* bantur juramentis ad subversionem proximorum et ideo which God

"J A punished.

equitas justissima Summi Judicis non potuit eos amplius
sustinere.

O doctissime Alexander, scire te volo quod in ordinacione There are special

. . rules for the

imperii et regiminis sunt quedam documenta specialissima governance of

r ° A .... a king s house-

30 valde moralia pertinencia tibi quantum ad propriam famiham hold,
et quantum ad communem populum regendum, set non
habent locum hie. Set tamen tradam tibi ea in certo loco which shall be

set down later.

libri hujus et erunt tibi documenta salutaria abreviata et
valde utilia, in quorum observancia prosperabis, Domino
35 concedente.

28 Chapter xxvii. V.

5«

Capitulum viccsimum quod non est dolendum de adversis
preteritis quia mutari non possunt, et de studiis sapiencie
ordinandi^ et de scolis ct studiis preparandis.

Don't grieve \T Oli penitere pro re preterita, quoniam hoc est proprium
gspas. ^ ^j cje]Djjjum ej. mulierum. Manifesta probitatem, custodias 5
curialitatem, serva bonitatem et excerce ; in hoc est proteccio
The advance, regni, destruccio inimici. O imperator egregie, prepara

ment of learning. , . . ,

gignasia l (vel gymnasia), tua statue studia in civitatibus tui

49 b- l'egni, permitte - et precipe 3 tuis hominibus | ut suos doceant
children are to filios sciencias literarum, et faciant eos studere in liberalibus 10

be be forced

to study. et nobilibus scienciis. Et tua debet esse providencia de

necessariis subvenire. Et fac aliquam jprerogativam bene

students are to studentibus et proficientibus, ut per hoc prestes aliis scolari-

be rewarded, i 711

bus exemplum et materiam vigilandi. Exaudi peticiones
eorum, epistolas recipe et attende, collauda laudandos et 15
and they win remunera remunerandos. In hoc excitabis literatos ad tua

spread your

fame. preconia extollenda, et gesta tua in scripturis perpetuanda ;

iste modus est commendabilis et ista prudencia collaudanda.
In hoc honoratur imperium, decoratur totum regnum, illu-
minator curia imperatoris, annales et gesta regalia ejus 20

what has made memorie melius commendantur. Quis sublimavit regnum

Greece so .

famous? Grecorum ? quis eorum gesta per totum mundum perpetu-

it «as the dm- aliter defamavit ? hoc certe fecit diligencia studencium et

gence of her m °

students; probitas sapientum qui supra modum sciencias dilixerunt,

pen giris were et propter hoc talia meruerunt. Sane puella in domo patris- 25

50 a. familias ex nimio studio sciebat cursum I anni et astrorum,

1 id est, loca ubi fiunt excercicia, et hie accipitur pro excercicio
studencium et hoc statim exponit.

2 vel, promitte. •

An unlearned 3 ^ota. hie mirabilem sapienciam quam re£(es antiqui adimple- 30

king is a crowned r , . \ . , .. L . . °, V IT

ass; -verunt quia fuerunt instructi in philosophia, set nunc ut Henncus

49 b- filius I Willelmi regis qui dicebatur ' bastardus' solebat dicere patri
et fratribus, ' Rex illiteratus est asinus coronatus.'

7 Chapter xxviii. V.

26 At foot off. 49 b ; quod clerici ignorantes astronomiam sunt vituperandi
nisi addiscant '.

festa futura, solempnitates mensium, cursum planetarum, and knew the

...... . .... course of

causas abreviacionis diei et noctis et revolucionis planetarum astronomy.
Plyades et Koetes, brevitates circulorum dierum, signa
stellarum indicancia futurorum. et alia inflnita que pertinent
5 ad judicium futurorum et artem supeiiorum. Ouam vile Ho«- shameful

, .- it is for great

igfitur est quod famosi et senes in studio ignorant hec que men to be

° n o -i ignorant.

puelle solebant scire.

Capit uhim .21. de cavendis mulieribus ct venenis et ab
omni imntundicia.
io f~\ Alexander, nunquam confida's in operibus et serviciis ^Xlomen
\~y mulierum ne committas te illis. Et si necessitas exigit,
illi te committas que fidelis et dilecta creditur esse tibi,
quia dum mulier tractat tuam personam, scias te esse quasi "°rthpe"r K]ife
quoddam dispositum et commissum apud earn, quia in suis l»ghtiy.
15 manibus est vita tua.

De cavendis venenis.

Cave, cave mortifera venena, non enim incipiunt homines Beware of

, »ii-i poison : many

de novo venenare : notum est quoniam * multitudo regum kings have died

... ,. . . ]■ .. of it.

vel dominorum aliorum anticipaverunt diem mortis, et
20 occubuerunt 2 pocionibus venenorum.

O Alexander, in uno medico non confidas : quoniam Trust not in one

sole leech

unus medicus potens est | ad nocendum et de facili audet 50 b.
nephas presumere et scelus deducere ;j ad efYectum. Si but have a

1 m number,

itaque potest fieri quod sint decern non sint minus, set fac
25 eos omnes convenire in unum. Et si sumenda fuerit cum and let them

... . ... ., . , . T^ act in consulta-

medicina, noli sumerenisi de consilio plunmorum. Et tion.

res medicinales debeant adquiri, debes habere fid elem 4 The choice of an

. apothecary.

virum cognoscentem genera specierum et qualitates, qui
debet omnia que sunt necessaria in composicione colligere

30 x vel, quanta.

2 aliter, et hoc attribuerunt.

3 scilicet, dare venenosa.

4 Qualis debet esse herbarius vel apothecarius.

10 Chapter xxix. V. 21 Chapter xxx. V.

5-7 ' Quam . . . scire ', evidently a note by Bacon.

Remember tlie
Queen of India's
poison- maiden.

If I had not
chanced to ob-
serve her,

you would have
been poisoned.

Preserve the
purity of thy
soul.

de consilio medicorum cum certo pondere et mensura, et
potum conficcre sicut decet.

O Alexander recole factum regine Indorum, quando tibi
mandavit causa amicicie multa xennia 1 et dona venusta,
inter que missa fuit ilia venustissima puella que ab infancia 5
imbuta et nutrita fuit veneno serpentum, ita quod de sua
natura conversa fuit in naturam serpentum. Et nisi ego
ilia hora diligenter inspexissem in ipsam, et arte judicassem
de puella, eo quod ita audacter et horribiliter et incessabiliter
et inverecunde suum figebat visum in facie hominum, per- 10
pendi siquidem 'quod interficeret homines solo morsu vel
visu, quod tu experimento post probavisti. Et nisi hoc
certissime | tibi ostendissem, mors tua fuisset in ardore
coitus illius consecuta.

De vuindicia anime. 15

O Alexander, servatuam nobilissimamanimamsuperiorem
et angelicam, quia comendata est tibi non lit dehonestetur
set ut glorietur. Non sis 2 de condicione et genere im-
mundorum3 set de numero sapientum.

Do nothing but
by counsel of
Astronomy.

Capituhim .22. de regimine vite per astronomiam.

ORex clementissime, si fieri potest, non surgas nee

sedeas nee comedas nee bibas et nichil penitus facias
sine consilio viri periti in arte astrorum. Scias itaque4
God hasmade pro certo quod nichil fecit gloriosus Deus vacuum nee

nothing in vain. L °

ociosum in naturis, set omnia sunt facta probabili ex causa 25
et certissima racione. Et per istam viam et inquisicionem
piato knew the cognovit peritissimus doctor noster Plato naturam parcium

composition of . .. .. ., . ..

aii things. compositarum rerum ex contrarns quahtatibus et colonbus

The proper
form of the word
xennium.

1 xennium est nomen Grecum quod in omnibus veracibus libris
habetur, tarn in textu sacro quam in philosophia et jure, unde quod 30
preponitur e in prima sillaba dicendo exennia, nichil est et fictum

a glomerellis quia ignorant Grecum.

2 vel, sit.

3 spirituum, scilicet.

4 vel, utique. 35

16 Chapter xxxi V.

in sua generacione per comparacionem l ad res compositas,
et per hoc habuit scienciam de sideribus - comatis 3.

Ne adhibeas fidem dictis insipiencium qui dicunt scienciam do not believe
planetarum difrkilem esse quod nemo poterit ad illam per- A^iogylftoo
5 venire ; isti nesciunt quid dicunt, Quia apud potenciam dlfficult t0 learn-
intellectus nichil est difficile et cuncta sunt scibilia in via
racionis. Sunt et alii non minus | stulti qui dicunt Deum 51 b.
cuncta previdisse et preordinasse ab eterno : unde dicunt or others who ?ay

it is useless to

non prodest futura precognoscere ex quo debent necessario know the fi}turf :

* . we cannot alter it.

10 evenire ; quid igitur valet sciencia stellarum ? illi similiter
male errant.

Dico ergo quod licet quedam sint necessario ventura, some things are
tamen si presciantur levius tollerantur, prudencius de- evitkwe""
clinantur, et sic quodammodo evitantur, quia eo ipso quod but others can

15 futura sint in mea noticia et previsa, quando accidunt agamft" ec
recipiuntur provide et discrete, transeunt sine molestia et
sine maxima lesione. Verbi gracia, quando hyemps speratur when we know
nimis frigida, homines preparant hospicia calida, provident wepreparefbrnit •
tegumenta, carbones et ligna adquirunt, et de aliis multis

30 se premuniunt, et propter hoc, veniente hyeme et frigore,
non leduntur. Hoc eciam faciunt in estivo calore, quia
per frigida cibaria et species rerum evadunt fervorem
estatis.

Similiter quando prescire possunt annos famis et indi- when we expect

r , . a famine, we lay

35 gencie, per conservacionem irumentorum et rerum aharum up store of food ;
providenciam minus moleste ac levius sustinent tempus
famis et indigencie. Confert ergo multum | futura prescire. 53 a.
quia melius declinare mala possunt homines quando ventura ^j,1^^14"
precognoscunt; nam et Destinatorem excelsum tunc precibus come, we may

r . o • * r pray for God s

30 implorare debent quod per suam clemenciam ab eis futura P'**
mala avertat et aliter ordinet. Non enim ita predestinavit
quod in aliquo sue potencie derogaret. Possunt siquidem
homines divinam clemenciam deprecari oracionibus, de-
vocionibus, precibus, jejuniis, serviciis, sacrificiis, elemosinis,

35 ' aliter, in comparacione.

2 de ydeis et rebus.

3 vel, formatis.

The three divi-
sions of
Astronomy :

(i) The ordi-
nance of the
heavens and
stars. The
Science of
Astronomy.

(2) The know-
ledge of the
rising and
setting of signs.
The Science of
Judgements.
(3I The Science
of the Spheres.

52 b,

The number of
fixed stars.

The sciences
were discovered
by the Jews.

Seth.

Noah.

Babel.

et multis aliis bonis, de commissis veniam implorantes, de
reatibus pcnitentes, et tunc verissime1 est quod Deus omni-
potens avertet ab eis quod trepidant et formidant. Redeamus
ergo ad inceptum sermonem.

Sciendum ergo quod astronomia dividitur. in tres partes, 5
videlicet, in ordinacionem celorum et sperarum, et in dis-
posicionem planetarum et divisionem signorum et eorum
elongacionem et de suis motibus. et ista pars Astronomie
vocatur Sciencia. Secunda pars est de qualitate et modo
cognoscendi motum firmamenti, ortum signorum super 10
rebus empericis - antequam fiant sub firmamento Lune,3 et
hec secunda pars dicitur Astronomia sive Sciencia Judi-
ciorum. Et dignior pars astronomie est sciencia de tribus
rebus, scilicet, | de speris, planetis. et signis. Scias4 igitur
quod fixi planete sunt .1022. de quibus meam tibi in 15
quadam parte libri hujus ad plenum tradam doctrinam.5

Explicit pars prima hujus libri de regum va-
rietate et nwribus et regimine.

1 vel, verisimile.

2 aliter, entibus. 20

3 i.e. sub Luna que est in firmamento.

4 Sciendum quod hec pars Astronomie non est adhuc translata,
et loquitur de illis stellis tantum, quantum quantitas potest sciri
per instrumenta astronomie, quia alie sunt innumerabiles.

r' Sciendum ergo quod infidelesphilosophi non invenerunt hanc 25
scienciam nee alias partes Mathematice, ut Geometriam et Arithme-
ticam, nee alias sciencias, set Deus dedit eas suis Sanctis et justis
Hebreis, a quibus omnes philosophi infideles habuerunt omnium
scienciarum principia, ut dicit capitulo primo secunde partis hujus
libri. Nam Josephus dicit, primo libro Antiquitatutn, quod Deus 30
filiis Ade in secunda generacione per Seth dedit eis vivere per
sexcentos annos propter gloriosas sciencias in quibus studuerunt,
videlicet, Geometriam et Astronomiam. Et Noee et filii ejus et
Habraam docuerunt illas sciencias post diluvium. Nam Noee et
progenitus ejus Sem docuerunt Astronomiam primo in Babilonia, 35
scilicet, in terra ilia post diluvium, ut docet Albumazar .6. libro
Introductorio in Astronomiam, et cum eis maxime primogenitus
Sem, sicut dicitur in prologo Composicionis Astrolabii Ptolomei.

3 End of Discourse II.

Et Habraam, testante Josepho, descendit in Egiptum et docuit Abraham took

_ . . . • , ■ a • . -\ m r ■ • • them to Esypt.

Egiptios Arithmetical» et Astronomiam, et Moyses fuit pentus in
omni sciencia sive sapiencia Egiptiorum, ut dicitur septimo capi-
tulo Actuum. et Salomon de omnibus philosofatus est, et nullam Solomon.

5 naturam indisciplinatam reliquit, sicut dicit Josephus octavo
Antiquitatum libro. Et Moyses docuit verum motum Lune et Moses.
Solis, et conjuncciones et opposiciones propter sacrificia legis,
et multa alia nobilia. Propter igitur ista, non est mirum si philo-
sophi qui omnes habuerunt sciencias ab Hebreis, ut patet ex dictis

i° et evidencius in sequenti parte libri hujus, statim in principio
potuerunt loqui certitudinaliter de certitudine scienciarum quam
docuerunt sapientissimi Hebrei, qui a Deo receperunt omnes
sciencias, et dedit eis multos centenarios annorum vivere ut
experirentur eas.

Keeping of
health is more
precious than
medicine.

;3 a.

Health comes
from equality
of complexions
or attemperance
of the humours.

God revealed
the method of
obtaining this

to the saints,

from whom
ancient philoso-
phers learnt it,

the Cireeks above
all.

53 b.

Incipii pars secunda hujus libv'i de regimine
sanitatis cujus capitulum primum est de ortu toctus
sapieucle.

NUnc vero prius tibi tradere volo doctrinam medi-
cinalem et qucdam secreta que tibi sufficiunt in 5
conservacione sanitatis, ut non indigeas aliquo
medico, quia conservacio sanitatis et salutis melior est | et
preciosior omni medicina, et valde tibi sunt necessaria ad
regimen hujus mundi.

Sciendum est itaque quod non est via ad aliquam rem 10
faciendam vel aliquam causam adquirendam nisi per po-
tenciam clari intellectus, et non est potencia nisi per
sanitatem, et non est sanitas nisi per equalitatem com-
plexionum, et non est equalitas complexionis nisi per
temperanciam humorum. Et Deus excelsus et gloriosus 15
ordinavit modum et remedium ad temperanciam humorum
et conservanciam sanitatis et ad plurima alia adquirenda,
et revelavit ea Sanctis prophetis servis suis et justis
prophetis suis, et quibusdam aliis quos preelegit et illus-
travit spiritu divine sapiencie, et dotavit eos dotibus sciencie. 20
Ab istis sequentes viri philosophi philosophic principatum
et originem habuerunt : Indi et Perses et Greci et Latini
ab istis hauserunt, et scripserunt artium et scienciarum
principia et secreta, quia in scripturis eorum x nichil falsum,
nichil reprobum invenitur, set a sapientibus approbatum. 25
Qui enim sibi ipsi causa perdicionis est, multo forcius
aliis causam perdicionis prestabit, quia illud eligimus quod
amamus, et illud querimus quod intendimus. Scire tamen
debes quod Deus excelsus inter ceteros philosophos Grecos
magis inflammavit ad* sciencias inquirendas et rerum | 30
naturalium genera cognoscenda. De hoc tibi alias fecimus

vel, ipsorum.

4 Chapter xxxii. V.

65
fidem, unde secundum ipsos proposuimus in hoc libro TueywMbe.

T - . ... ' followed in this

Domino concedente, procedere et determinare. book.

Capitulum .2. de equalitate servanda in omnibus, scilicet,
in cibo et potu et aliis que eriumerat.
5 f~~* Onvenerunt . itaque sapientes philosophi naturales quod Man ;s com.
^homo est compositus ex oppositis elementis et ex humou°rsfand
contrariis quatuor humoribus, qui semper indiget alimentis eTemlnts.
et pocionibus : quibus si caret, corrumpetur ejus substancia.
et si hiis uteretur superflue vel diminute, incurreret infirmi-

10 tatem, debilitatem, et alia inconveniencia multa. Si vera His nourish,
utatur temperate, inveniet juvamen vite, corporis fortitu- ^mperate.ld be
dinem, et tocius sue substancie salutem. Convenerunt
igitur unanimiter quod qui transgreditur debitum modum,
in pleno x et vacuo 2, et in sompno et vigilia, in motu et quiete, who overpasses

15 in dissolucione vel retencione ventris, in subtraccione vel f^\ bto'sickn'Ls,
detencion esanguinis, non poterit evadere (egritudines seu)
egritudinum furores et molestias infirmitatum, de quibus for which the
omnibus tractaturus sum, sub congrua brevitate trad end o [a"geht.eswlllhe
doctrinam certissimam de generibus egritudinum | et de 54 a.

20 remediis eorundem.

Convenerunt itaque universi quod qui cavet sibi a who keeps the

n • , ■ <■ • 1 1-., mean shall have

superfluitate et indigencia conservando equahtatem et good health and

. . 0 . , . - long life.

temperanciam, iste participat 6 sanitatem salutiferam et

longitudinem dierum. Ego siquidem non inveni aliquem

25 philosophorum ab hac sentencia discrepantem (vel discrc-

pare), videlicet, quod omnia delectabilia hujus mundi, sive Durability is the

essence of

sint delicie sive divicie sive honores sive voluptates, universa pleasure.
sunt propter durabilitatem. Qui igitur appetit vivere ac

1 id est, nimia replecione cibi et potus.
3° 2 id est, in deffectu cibi et potus.
s vel, percipiet.

3 Chapter xxxiii. V.

1 At top o/p. 53 b :
Accidencia anime motus inanicio vigilia

; Accidit, esca, quies, aer, replecio, sompnus, .6. res non naturales quibus
impossibile est hominem non approximare.' The six 'non-

3 In tnarg. ' CU1 .2. quomodo sanitas conservatur.' naturals'.

Ji- ' _

Hippocrates
told his disciples:

durare, studiat adquirere que durabilitati1 conveniunt et vitam
conservant, et renunciet desideriis proprie voluntatis, nee
comestionem comestionibus superaddat.

Audivi de Ypocrate quod conservabat dietas sibi, pro

quibus debilitatem in corpore sustinebat. Cui dixit suus 5

discipulus : Doctor egregie, si velles bene comedere, non

sustineres tantam corporis debilitatem. Respondit Ypocras

1 eat to live, not et dixit: Fili, ego volo comedere ut vivam, non vivere ut

live to eat. ' fe '

comedam. Alimentum enim propter durabilitatem queren-
ts b. dum est, non durabilitas propter alimentum. | Multos sane 10
Men who become novi qui dum vixerunt diminuerunt de alimento et come-

abstinent are in .

better health : stione, abstinentes se a suis appetitibus, parcentes gule et
viventes temperate per dietas, qui fuerunt propter hoc
sanissimi corporis, melioris operacionis, longioris vite, et
boni appetitus et levioris motus : et hoc est manifestum in 15

whnessthe Arabibus et sepe euntibus per deserta et itinera longa. Hoc
est manifestum argumentum quod abstinere a nimia come-
stione et superfluitatem purgare est summa medicina.

Capitulum .3™. de conservacione saniiatis secundum com-
plexioms qualitatem et temporis, sive de cibacione et potacione ao
secundum complexionem cujuslibet et secundum tempora.

O Alexander, in medicina continetur certissimum et
verissimum documentum, quia conservacio sanitatis
in duobus principaliter consistit. Primum est quod homo
utatur cibis convenientibus sue etati et tempori in quo est 25
et consuetudini sue nature, videlicet, ut utatur cibis et
potibus quibus consuevit nutriri, et quibus suam sub-
(«Hurging stanciam confirmavit. Secundum est quod purget se ab

superfluous and °

corrupt humours, eo quod generatur ex superfluitate et corruptis humoribus.

Sciendum est igitur quod corpora hominum que sunt 30

Two things
preserve health

(ij food fitting
his age and
habits ;

19 Chapter xxxiv. V.

1 ' propter illud quere librum fratris Rogeri Bacun de retardacione acci-
dencia senectutis et prolongacione vite ', in marg. later hand.

receptibilia cibi et potus diminu'untur et resolvuntur, tarn 55 a.
ipsa corpora recipiencia quam ipsa alimenta recepta, ita SitfajSiy
quod resolvuntur in primis per calorem naturalem qui (?*bf ^natural
desiccat humiditatem corporum et nutritur ac pascitur heat:
5 eadem humiditate: resolvuntur eciam per calorem solis et (2) by the sun

. . .... . and wind.

venti qui desiccant humiditatem omnium corporum et
pascuntur ex humiditate tarn corporum quam fluminum.
Ouando igitur est corpus calidum vaporabile, valent ifthebodyjs

. . hot and moist

grossa cibana, quoniam lllud quod resolvitur et emittitur gross meat u

. , required ;

10 de tali corpore erit nutrimentum multe quantitatis et grosse
substancie, propter nimium calorem et vaporem corporis.
Ouando vero corpus est densum et siccum, valent subtilia if dense and dry,

. ..... . ..... ,. light and moist

et numida cibaria. quoniam quod dissolvitur de tali corpore food is better.
est parve quantitatis propter suos strictos meatus. Certum a man must take

food suitable to

15 itaque est documentum ad conservandam sanitatem ut his complexion:
homo utatur cibis convenientibus sue complexioni in sua
sanitate ; verbi gracia : Si quis est calide nature, conveniunt if hot, warm

......... . . . temperate foocl,

sibi cahda cibana temperata ; si vero est fngide nature, con- if frigid, cold

r . . . ., . 1 • • 1 1 -i temperate food ;

veniunt fngida temperata ; idem penitus dico in L humido et
20 sicco corpore. Si igitur calor augmentatur et inflammatur

nimia inflamjmacione, aut propter calida cibaria aut propter 55 b-

calorem extraneum vincentem et dominantem, tunc opposita

et contraria juvant, scilicet frigida.
Declinancia ultra temper anciam.
25 Et cum stomacus calidus fuerit fortis et bonus, tali *° a str°ns

stomach, strong

stomaco meliora sunt grossa cibaria et forcia, quia talis meats;
stomacus est quasi validus ignis potens comburere multa
grossa ligna. Quando vero stomacus est frigidus et to a weak

..... ,. .. , ... . . . .. stomach, delicate

debilis, tali meliora sunt subtilia et leviora, quia talis meats.
3° stomachus comparatur igni comburenti cannas et subtilia
ligna.

De signis boni stomachi.

Signa itaque boni stomachi sunt hec : levitas corporis, The signs of

1 vel, de.

32 Chapter xxxv. V.

18 est" est est MS.

F 2

a?oodandofan claritas intellectus, bonus appetitus. Signa vero mali sto-

' ' a machi et debilis digestionis sunt hec : gravitas corporis,

mollicies.pigricies, inflammacio faciei, oris frequens apercio l,

gravitas oculorum, turpis et mala eructuacio (quando, scilicet,

eructat acre vel acerbum vel amarum vel aquosum insipidum 5

The ills that aut fetidum). et propter hoc generantur ventositates et in-
come from an _ .

evil stomach. flammaciones ventris, et diminuitur appetitus. Si vero res
56 a. est in majori quantitate, proveniunt ex hoc extensiones J ex-
tremitatum, excreaciones, reflexiones membrorum, tremores
corporis, aperciones oris, et quedam alia mala que omnino 10
sunt contraria sanitati, destructiva corporis, corruptiva
nature. Debes igitur teipsum, clementissime, diligenter
conservare ab inconvenientibus supradictis.

k Capihdum .4. de Mis que pertinent ad regimen sanitatis

post sompnum nocturnum ante horam preparacionis ad cibum 15
sumendum.

The secrets of /^Um hoc corpus corruptible sit, eique accidit corrupcio
heere'slrdown ^-'ex opposicione complexionum et humorum qui sunt
in eo, visum est mihi in presenti opere tibi scribere quedam
utilia et omnino necessaria ex secretis artis medicine, quibus 20
for no physician contentus fueris 2, et maxime cum sit honestum ut non
the1i?nessesVoaf11 appareant medico cuncte infirmitates regis. Si autem dili-
genter hoc exemplar inspexeris et juxta hunc modum et
By the use of ordinem preciosum vixeris et conversatus fueris, medico
can cu?ek>wseif non indigebis exceptis accidentibus plagis et accionibus, 25
case's1.01^"1*0 bellicis percussionibus, et ceteris hujusmodi que omnino

vitari non possunt.

w^hen'o'ne^ises • Igitur, O Alexander, cum a sompno surrexeris modicum

Ttfetc^and debes ambulare et membra tua equaliter extendere, et

comb the hair; tuum | caput pectere, quia ambulacio temperata et mem- 3°

brorum extensio corroborant corpus et virtutem spiritualem

et naturalem confortant et vapores digestionis expellunt, et

1 scilicet, ocitacio. 2 vel, sis.

14 Chapter xxxvi. V. The tract of Johannes Hispalensis begins here.
For his preface see introduction. 28 Chapter xxxvii. V.

capitis pectinacio extrahit vapores ad capud ascendentes

tempore dormicionis a stomacho, et educit. In estate lavare wash hands and

r • • i c i • face, mouth,

cum aqua lrigida manus et faciem, os, dentes, et capud ; in teeth, and head
hyeme autem calida, quia hoc constringit et retinet calorem
5 corporis et capitis evaporantem. Hoc erit quasi excitacio to get an aPPe-
desiderii comedendi. Deinde induere vestimenta optima et put 'on rich
ornata puicherrimo apparatu l et aspectu: quia animus tuus
naturaliter multum delectabitur2 in hujusmodi pulcritudine
et aspectu, et virtus splendide vestis in te confirmabitur et
io dilatabitur nimis :!. Deinde confricabis et desiccabis dentes rub your teeth

. .. m ... and gums with

et gingivas cum corticibus4 aromaticibus arbons calide et aromatic herbs ;
sicce et acuti vel amari saporis : hoc quidem multum juvat
et valde prodest. Dentes enim mundificat et oris vicium
liquefacit et desiccat flegma, desserit linguam,5 clarificat

15 loquelam, insuper excitat desiderium comedendi. Deinde . ^"h of snuff
subfumigabis 6 te subfumigacionibus con gruis temporibus : 57 a.
hoc enim fumigium valde proficit, quia aperit clausuras
cerebri, et grossiora reddit colla, et brachia pinguescere
facit, et clarificat faciem atque visum, corroborat sensum ",

30 vetat et tardarc facit caniciem, et animam ipsam letificat, et
ad Deum ex odoris suavitate comendat.

Post hoc utere unguentis optimis et odoriferis, tempori- anoint yourself

,c ... . ..-. . .. with suitable

bus8 tamen congruentibus in quibus mens, quia non nisi unguents;
odoratu bono et dulci reficitur anima, et omnis odor suavis
25 est ejus cibus. Et cum refecta et confortata fuerit anima et
firmata que delicata est. corpus confirmabitur9 et conforta-
bitur et gaudebit cor, et sanguis undique in venas incipit
currere ex leticia anime que delectata est.

Post hoc accipias alaccod10, id est, ex electuario ligni then take some

electuary of alo?s

30 ] vel, ornamento. 2 et confortabitur. 3 id est, multum.

4 ut cinamomi et hujusmodi vel olivarum persicarie vel salvie vel such as cinna-
genciane vel de sale vel amararum specierum. mon' **&> &c-

5 id est, facit disertam linguam.

6 scilicet, nares tuas speciebus calidis vel frigidis, siccis vel
35 humidis tempori congruentibus.

7 id est, 5 sensus omnes.

8 scilicet, frigidis in calido tempore et calidis in frigido.
0 vel, corroborabitur. 10 nomen arabicum.

aloes,1 quod invenitur in libris medicinalibus, et tunc ex
and of rhubarb; raoud 2, id est, ex reubarbaro pensum quatuor nummorum ar-
genteorum,quoniam hoc :j valde proficit.4 Et subtrahit flegma
ab ore stomachi, et excitat calorem naturalem corporis, fugat
ventositatem, et bonum oris reddit saporem et odorem.
57 b. Deinde cum nobilibus sede, et cum sapientibus | loquere
secundum consuetudinem regum et nobilium, et age quod
te decet agere.

then sit and
talk with your
ncbles a while

The virtues of
this medicine.

Its chief use is
purge phlegm
not colera.

Damascenus.

The way of
taking it as :
laxative.

A short sleep
after.

The quantity.

1 vel, ex electo ligno aloes. 2 nomen arabicum. 3 vel, hie.

4 Quia hie valde proficit, scilicet, lignum aloes et reubarbarum io
quando bene eliguntur, quoniam, ut postea dicit, reubarbarum est
vita epatis. Nichil plus valet corpori humano, quia hoc solum
medicatum non est venenosum, et si receptum non laxat aut
quia corpus recipientis non indiget purgacione, aut ineptum est
purgacioni sive ex complexione, sive ex composicione, sive ex 15
constellacione. Non tamen nocet set multum proficit omni die
recipere vel sepe, propter causas quas Aristotiles recitat hie, et
to quia est vita epatis ut dicit inferius, capitulo de vino. Miro
enim modo purgat flegma et principaliter, sicut hie notat Aristo-
tiles, licet medici multi moderni estiment quod principaliter purget 20
coleram. Set decepti sunt, quia leviter purgatur colera et per
omne purgativum propter levitatem sui, secundum quod Johannes
Damascenus dicit in Afforismis suis, .8°. afforismo, omne catarti-
cum purganto aliquem humorem simul educit coleram. ' Catarti-
cum ' Grece est ' purgativum ' Latine. Set tamen auctores et 25
periti medici acuunt hanc medicinam vel preparacionem ejus per
aliquid quod respicit coleram, et ideo per hoc purgat coleram
plurimum, licet ex natura reubarbari secundum se principaliter
purgat flegma, quod cognovi per experienciam sapientum nostri
temporis. Si quis vero vult per modum medicine laxative recipere 3°
hoc medicamen, primo per .*[ . dies accipiat oximel, quod quinto
libro Viatici scribitur valere ad frigiditatem epatis et stomachi ac
diuturnas febres et ad multa alia. Et tunc in serum purgatum
per albumina ovorum .5. vel .6. sicut satis noverunt medici periti,
serum dico precipue caprium vel ovium vel vaccarum. Infundatur 35
pulvis reubarbari postquam serum colatum est et infrigidatum,
deinde stet ad aerem, et post mediam noctem sumatur. Et reci-
piens dormiat postea ad plus duabus horis, ut cicius exeat de
stomaco. Si multum dormiret evaporaret per corpora, et si de-
bilitetur homo propter jejunium quia tarde solvit, potest comedere 40
et assellabit post. Debet poni in sero tepido quia si poneretur in
sero calido, non faceret nisi mingere. Et potest accipi quantitas
dimidie uncie una vice, i. e. virtus uncie \.

2 raoud] caoud MS.

Capitulum .5. de motit antequam sumatur cibus, et de
cibo ct potic. et de modo cibandi et potandi, et cousiictudiiicm
servandi.

CUm volu
suetudini

ntas comedendi tibi affuerit juxta horam con- Takeaiittie

, , -i , . ... exercise I -

is: utere labore corporis1 modico, . scilicet your meai-tin^.
cquitando vel deambulando vel tale aliquid simile faciendo, 58 a.
quia hoc multum bonum est, et mire juvat corpus : fugat et
frangit ventositates, corpus aptat, corroborat atque alleviat.
et calorem stomachi incendit, constringit compages et lique-
10 facit superfluos humores corporis residuos, et flegma facit
descendere super stomacum nimis incensum.'- id est, calidum
et nimis desiccatum.

Ponantur postea multi cibi ante te et comedas ex ill is Take same

d. . , . ... bread with Vjur

lgens juxta desidenum tuum cum pane equaliter meals.

15 levato qui erit perfecte fermentatus. qui sit bene et noviter

coctus et a furfure bene mundatus, mediocriter cum sale

conditus, et prepone ex illis quos preponere debes. Verbi

gratia, si sumpserit homo in uno prandio pulmentum molle Arrange the

... , . - . o ,... order of your

molliens ventrem, et ahud retinens J secutum merit: si dishes according

, , . . . ,._... . _ . to their digesti-

.20 molle precessent. melius et levius tacit digestionem. Si biiity.
vero retinens ante comederit et postea molle: confundetur
male et consumetur utrumque. Similiter si sumpserit homo
in una comestione plura pulmenta mollia.4 que digeri cito
possunt, oportet ut aliquid aliud pulmentum precedat

25 retinens in fundo stomachi, quia profunditas stomachi

1 scilicet, corpus movendo.

2 scilicet, in hiis qui habent stomachum calidum.

3 ventrem, ut scilicet, grossum et durum et siccum.

4 post que non sumit aliquid durum.

1 Chapter xxxviii. V.

9 incendit] intendit MS.

In a footnote : ' Fulgentius in quodam sermone : quidam sapiens interrogatus The praise of
ad quid exercicium laboris esset necessarium et utile, respondit in hec verba, exercise-
Honestus, inquit, labor humane vite fida custodia, dormientis nature stimulus,
sopiti caloris lima, superfluitatis consumpcio, viciorum fuga, morborum mors,
langorum medicina, lucrum temporis. juventutis debitum, adolescencie
disciplina, senectutis gaudium. salutis adjutorium, nutricis omnium malorum
est emula.otiiinimica. Ille nempe solus ab excercicio se abstineat et labore.
qui felicitatis gaudio vult carere.'

58 b. calidior atque for|cior est ad digerendum et molliendum ea
que sunt in ea, eo quod sunt partes carnose in ea que sunt
calide, que conjuncta et vicina est epati ex cujus calore
cibi decoquntur.1
Leave off eating Et in comestione debes retrahere tuam manum, id est, 5

while you still . , ., . , ,. ,

have an appetite, cessare a comestione dum adhuc sit comedendi voluntas
seu desiderium comedendi. Quia ex superfluitate cibi

The evils of angustiatui* stomacus, et pectus similiter, gravatur corpus et
leditur animus, et cibus remanet in fundo stomachi pon-
derosus, indigestus et nocivus. 10

Don't drink Similiter animum tuum a potacione aque retine2 super

much at meals ; ., , Q . , . ....

cibum, donee d in consuetudinem cibi veniat ; quia potacio
aque frigide super cibum stomachum refrigerat et extinguit
ignem et calorem digestionis et cibum confundit et im-
pedimentum generat si multum bibatur, quo nichil deterius 15
if you must, let erit corpori humano. Si ergo necesse fuerit ut aquam sumas,

it be a little cold r £> ~i

water. ve} propter calorem temporis vel calorem stomachi sive

corporis, vel eciam propter calorem ciborum ; i modica sit
et bene frigida.5

Pottage. * Pulmentum generaliter sumitur ad molle et durum, liquidum 20

et siccum, sicut patet ex pulmento Ysaac in Genesi, et hoc dicunt
auctores, ut in libro Policratico et in Smaragdo et alibi.
2 absiine. s aliter, ne.

4 id est, propter assumpcionem calidorum ciborum.

5 De potacione aque et vini super cibum dum comeditur -\s
Avicenna's notabile est documentum Avicenne primo Artis Medicine. Vult
drinking at'0 igitur quod nullus debet potare super cibum et maxime vinum,
meals. quia potus cito digeritur in stomacho et transit ad epar, et ducit

secum partes cibi parvas indigestas, sicut aqua desuper terram
currens ducit secum pulveres terre, et postquam hee partes indi- 30
geste transierint stomacum, nunquam proficiunt set nimis nocent.
59 a. Ex quibus generantur humores corrupti et | morbi. Et quod hoc
Drink after sit naturale, patet in animalibus brutis, quia prius comedunt com-
plete et postea bibunt suo tempore. Si tamen in stomaco sit
nimius calor ex triplici causa vel ex duabus causis vel eciam de una, 35
de quibus loquitur Aristotiles hie. Tunc secundum Avicennam,
if necessary at debet versus finem, vel magis in fine, sumereparum de aqua bene
drink veo^iittie. frigida ut sitis extinguatur ; et post horam potandum est sicut
necesse est, et hoc est, mediocriter. Set consuetudo et societas
mutant hec et quandoque necessitas, quia pauci possunt habere 40
copiam potus post mensam nisi divites et domini sue potestatis et

Capitulum .6. de modo dot miendi super latera diver sa ct
de dolore stomachi ct cnictacione.

CUm vero tu cibo refectus fueris et a prandio erectus After meais take
surrexeris, ascende1 super stramenta2 mollia, deinde
5 temperate dormi, et requiesce primo una hora super latus one hour on the

- ,.,,.. -I, j j right side, then

dextrum deinde ad sinistrum revertere, et super nlud dor- finish it on the

e . . , . , left.

micionem perfice, quia latus sinistrum fngidum est et ideo
indiget calefaccione."

Si igitur sentis dolorem in stomacho et in ventre vel Remedies for

. . . .... , . a pain in the

10gravitatem tunc medicina necessana * tibi est amplecti stomach :
puellam calidam et speciosam, aut ponere super ventrem animal heat,
camisiam calidam ponderosam, vel saccum plenum avena or a warm doth,
calefacta, vel tegulam calefactam involutam in panno lineo ^heatedbran-
triplicate-, vel pulvinar calidum5. arahot brick.

1 r Eructations a

*5 Si vero sentis eructacionem acerbam, signum est frigidi- ^m^hlcold
tatis stomachi. Hujus rei medicina | est bibere aquam 59 b.
calidam cum sirupo acetoso et evomere. Quia incarceracio adduiatecTwater
cibi corrupti in ventre est valida corporis destruccio.

Capitulum .7. de vwtu post prandium ct de dormicionc
20 ante prandium et post.

ET mocio ante prandium excitat calorem naturalem Don't move
. about after

stomachi, set post prandium est nociva, quia tuncameai.

descendit cibus indecoctus ad inferiores partes stomachi et

exinde generantur inclusiones et alia mala et incomoda.0

25 voluntatis. Unde propter varias occasiones et propter amicos

oportet quod frangant consuetudinem. Et ideo comodius est et in our days we
humanius est potare in mensa, set sepius modicum, ut per inter- JP"^ dtritnaya
polatas comestiones tardetur potus digestio, et sic aut non nocebit for good feiiow-
aut longe minus. ship'

30 ' incede vel incumbe. 2 strata subtilia.

3 Hoc intelligendum est in sanis et bene dispositis, set debiles
debent primo dormire super latus sinistrum, sicut docet Avicenna,
et secundo super dextrum et in fine super sinistrum ut hie dicit.
* id est, utilis. 5 id est, calefactum.

35 6 et constrictiones nimie hum(er)orum generatorum ex cibo et Understand this
potu, set intelligendum est de magno motu equitando vel itinerando mO™ne.VI0lent

1 Chapter xxxix. V.

32 Avicenna] lib. i. f. 3. d. 2. c. 7.

74
sieep before and Scito autem quod dormitacio ante prandium reddii

after meals. '

corpus macilentum et desiccat humiditatem ejus et con-

sumit. Post refeccionem vero mire corpus reficit, replet et

[n sleep the corroborat atque nutrit. Ouia dum dormit homo quiescit

natural heat is ^ — ^

the^tremidef corPus; et tunc trahitur calor naturalis, qui diffusus est per 5
to help in the totum corpus, ad stomachum, et ad interiora stomach!1 et

digestion. x '

60 a. tunc corroborabitur stomacus super decoccionem cibi, J et
Food at even tunc querit virtus racionalis suam quietem. Propter hoc
noon. dixerunt quidam philosophi quod magis proficit vespertina

comestio quam meridiana, quia meridiana comestio recipit 10
calorem diei quando sensus operantur et animus vexatur
propter ea que audit homo et raciocinatur. et propter cogi-
taciones et propter multa incomoda et plurima incon-
At noon external veniencia que corpus circumveniunt que veniunt ex calore

causes keep the .„ , . , ... ,. rr ,. ,

natural heat et motu. h,t propter hoc in hora meridiana dmunditur calor 1$

from leaving the .. . ... , .....

extremities: naturalis per extenora corporis et ideo tunc multum debili-
At supper-time tatur stomacus et fit impotens ad coquendum cibum. Ve-

everything is . r .

Huiet. rumptamen in cena vespertina fit totum contranum, quia

tunc accidit corpori tranquillitas laboris, et tunc est requies
sensibus et anime, et tunc est noctis frigiditas que ducit 20
naturam 2 ad interiora et inferiora stomachi.3

walk a little after vel laborando forti labore. Post unam horam tamen sedendo,
utile est suaviter ambulare per aliam horam ante dormicionem,
quia tunc est tempus ut cibus descendat ad inferius stomachi,
licet non in prima hora, ut voluit, quia Avicenna docet quod 25
Don't sleep at multus motus et labor corrumpunt cibum in stomaco. Set scien-
meS.a ' dum est quod non debet homo dormire immediate post prandium,

quia descendit cibus facilius extra stomachum et indigestus, et
multum nocet oculis, quia in dormiendo hunt multe evaporaciones
ad capud que gravant oculos ; igitur post duas horas bonum est 30
dormire.

1 scilicet, ad fundum ejus.

2 id est, calorem naturalem.

you must not go 3 Propter hoc dixerunt quidam philosophi quod magis proficit

supper in summer vespertina comestio, etc. Johannes tamen Damascenus dicit in 35

t,me- Afforismis suis vel secundum quosdam Diascorides, quod jejunare

in estate continue usque ad vesperam facit quatuor mala, generat

melancoliam malam, et ictericiam, et maciem, et defectum

oculorum, et hoc experti sumus in pluribus.

1 Chapter xl. V.

Capitnlum .S.de semel comedendo in die vel bis et consuefu-
dine servanda, et dc modo consuetudincm mutandi, si oportet. Keep your ac

I. . , customed ineal-

Tem ignorare tu non debes quod qui consuevit comedere times.
bis in die, si contineat se ad unam eertam horam | et 6o b-
5 unam tantum comestionem.certum eveniet sibi nocumentum.
Et sic eveniet illi qui consuevit semel in die comedere, et
incipit bis comedere. Quia ejus stomachus nequit cibum
digerere, et ideo indigestum remanebit nutrimentum. Et
qui consuevit in una certa hora comedere, et transfert suam
10 comestionem usque ad aliam horam, cito percipiet quod sue

nature non proficit multum set officit, quia consuetudo est J££&£toxe.
altera natura.

Si igitur aliqua necessitas, que legem non habet, te com- ,^v.'tyha"
pellit ad hoc, videlicet ut consuetudo comedendi mutetur,
15 hoc debet fieri discrete et sapienter, videlicet ut fiat mutacio change™abits,
consuetudinis paulatim una vice post aliam, et sic, Dei li°tle<
adjutorio, undique bene fiet.

Capitnlum .9. quod non iteretur comestio ante digestionem
perfectam prioris cibi, et qnomodo hoc cognoscatnr.

20 "p'T cave ne iterum comedas donee certissime cognoveris ^esto^ehb688
Xl^stomachum esse vacuum, id est, purgatum a primo enlPl>'
cibo. Et hoc cognoscas1 per desiderium, id est, cum volun- appJ£e, a'
tatem comedendi habere ceperis, et per subtilitatem salive
ad os decurrentis. Quia si quis habunde cibum sumpserit

25 absque corporis necessitate, id est, sine voluntate come-
dendi, I cibus recens inveniet calorem naturalem quasi 61 a.
gelidum ex habundancia humorum infrigidancium et de- "anno^di^st it.
coccionibus eorum intentum et vexatum, et ideo non potest
esse calor intentus hiis et aliis, quia pluribus intentus minor

30 est ad singula.

,-,. , . , ... •, ^,,,:,. ^t- Eat as soon as

Si vero, cum desideravent cibum, suscepent eum quis et youhavean
cum magno desiderio, tunc inveniet cibus calorem naturalem jppetl

1 cognosces.

1 Chapter xli. V. 18 Chapter xlii. V.

3 quod] quia MS. 7 nequit] nequid MS.

sicut ignem accensum et quasi jam ad cibos coquendos

paratum. Et cum ceperis habere desiderium comedendi,

debes statim comedere. Nisi enim cito comederis, statirru

or your empty stomachus replebitur pessimis humoribus quos contrahit ad

stomach will n . ., .

affectyourbrain.se de supernuitatibus corporis que conturbant cerebrum 5
vapore pessimo, et cum postea affuerit cibus fit tepidus et
non proficit corpori, immo nocet.

Capituhim .10. de qitatuor temporibus, scilicet, de vere,
estate, autumpno, et Jiyeme. In quo videlicet dat intencioncm
suam in universali de .4. temporibus anni pro rcgimine sani- 10
tatis : et prinw de vere.

we win now T^\ E intencione nostra in hoc loco breviter determinare
fourse°asonl ■«— ' est de quatuor temporibus anni, de qualitate et quan-
titate et proprietate uniuscujusque temporis sive partis, et
de varietate eorundem. Debes quoque, Alexander, sollicite 15
61 b. custodire quatuor anni tempora j que sic distinguntur.
Spring begins Ver tunc incipit quando Sol ingreditur signum Arietis,

midnigh? March tunc est inicium veris, et durat per nonaginta tres1 dies et
20-21 to June23- .23. horas et quartam partem unius hore,2 hoc est a .ioa. die
The effects of exeunte Marcio usque ad .23. diem Junii.:! In hoc tempore 20

Spring on all . ••«'*!•«.

Nature. dies et noctes adequantur in suis regionibus, dulcescit

tempus, mitescit aer, sufflant venti, dissolvuntur nives, cur-
runt torrentes inter montes, scaturrizant fontes, extolluntur
humiditates ad summitates arborum et capita ramorum.
semina surgunt, crescunt segetes, virent prata. pulcrescunt et 25
colorantur flores, induuntur novis foliis et floribus arbores,
ornantur terre graminibus, generantur animalia, parantur
pascua, cuncta resumunt vires, cantant aves, resonant philo-
mene, recipit tellus integre totum ornamentum et pulcritu-
dinem suam, et fit sicut sponsa pulcherrima, speciosa 30

1 -93-

2 quarta pars hore est . 15. minuta quia hora habet partes .60. que
vocantur minuta secundum consideracionem astronomicam.

a de qua die estas habebit .45. minuta.

8 Chapter xliii. V. 18 94! days. Com. Nat., p. 420.

juvencula parata monilibus, ornata variis coloribus, ut
appareat hominibus in festo nupciali. '

Ver enim est calidum et humidum et temperatum : aeri 6a a.
simile est, et excitatur in eo sanguis et diffunditur per uni- spring* lties '
5 versa membra corporis. Et proficit in eo * omne quod est
simile ei et equalis complexionis. id est, temperatum. Dieta suitable food for

. . . , . . , . o • Spring-time.

lgitur in tali tempore sit temperata, et talia- in eo come-
dantur ut sunt, scilicet, pulli gallinarum, et conturnices, et
ova. non superfiue set usque ad sex, et lactuce agrestes
io quas rustict vocant scariolas, et lac caprinum.

Nullum enim tempus est melius et utilius ad sanguinis Good for blood

- . . . -letting,

minucionem, et proficit in eo usus veneris et motus corporis
et solucio ventris, usus balnei et sudores. et specierum baths,
pociones ad digerendum et purgatoria accipienda sunt, and purges.
15 Ouicquid autem erroris per digestionem 3 sive per minu-
cionem 4 et causa medicine accident, hoc tempus humiditate

sua et habilitate restaurat.

Capitnhtm undecimum dc estate et regimine sanitatis in eo.

EStas tunc incipit quando Sol ingreditur primum gradum en
Cancri et continet .92. dies et .23. horas et terciam 23houSrsSanddays
partem1 hore unius, hoc est a .23. die Junii 6 usque ad .24. }u n^'to5 from
diem Septembris.7 In hoc enim tempore elongantur | dies, 62Pb.mber '*'
abreviantur noctes. In omnibus regionibus crescunt calores, The effects of

Summer on

inflammantur venti, tranquillitas est in man, nascuntur ser- Nature.
25 pentes, funduntur venena, serenitas in aere multiplicatur,
desiccantur segetes, corroborantur corporum virtutes, et fit

Summer begins
when the Sun

1 scilicet, humano corpori.

; id est, temperata. 3 nimiam.

4 vel, per inanicionem. 5 que est .20. minuta.

30 6 de qua estas non habet nisi tres quartas unius hore, scilicet
.45. minuta.

7 de qua .24. die habet estas .(22). horas et .35. minuta hore,
quia non remanent de ilia die nisi hora et .25. minuta que
debentur autumpno.

18 Chapter xliv. V. 20 92^ days. Com. Nat., p. 420.

13 sudoris, corr. to sudores 22 diem, Herat MS.

7«

mundus quasi sponsa corpore completa, etate perfecta. calore
inflammata.

its qualities, Estivum tempus est calidum et siccum, in quo excitatur

colera rubea. Et oportet in eo cavere ab omni quod fuerit
calide et sicce complexionis plus justo : excitat enim coleram 5
rubeam : ab esu J quoque et potu et a nimia saturitate est
abstinendum, ne calor naturalis extinguatur.

suitable diet for Comedas in eo - quicquid est frigide et humide com-

Summer. ,.

plexionis, ut sunt carnes vituhne cum aceto et curcubite, et
pulli saginati, pulmentum quoque ex farina ordei, fructus 10
quoque acri saporis, et mala acria, et malagranata. Et
Caution in blood- venus parce petatur aut magis nullo modo; ab omni minu-

letting, &c. . . . . . . ;

cione abstineas nisi necesse merit valde in organis. et motus

corporis sive balnea habeantur parce. Comedantur ergo,

ut predictum est, in isto tempore frigida et humida, ut »5

63 a- frigid itate calliditatis violencia, et humiditate siccitatis

co-.uraries are malicia reprimatur. Similiter per singula anni tempora

cured by con- .

traries. oportet quod contrana contrariis curentur.

Capitidum .12. de autumpno et regimine sanitatis in eo.

Autumn begins A Utumpnus tunc incipit quando Sol intrat primum 20
emersSJbra'and -xVgradum signi Libre et continet .88. dies et .17. horas

lasts 88 days 17 . iqi , . ^ , . 1

hours and 36 et tres quintenas hore," hoc est, a .24. die Septembris*

minutes from . , . .

September 24 to usque ad .22. diem Decembris.

December 22.

1 calido. 2 tempore. •

3 id est, quintas hore que sunt .36. minuta, quia .12. minuta 2.-
sunt una quinta, quia hora habet .60. minuta.

4 A .24. die Septembris etc., de qua non habet nisi horam
et .25. minuta: usque ad .22. diem Decembris, etc.: set si hora
et .25. minuta hore de .24°. die Septembris addantur ad .22. diem
Decembris, et ab hoc toto auferantur .17. hore et .36. minuta, 3°

a reasoned-out remanebunt .7. hore et .40. minuta de .22. die Decembris, que

calculation. , . , i i -, •,■ , ■ •

hore et minuta erunt de hyeme, a quibus scilicet hyemps incepit
tempore Aristotelis.

Vel sic et facilius. A .24. Septembris de qua non habet
autumpnus nisi .25. minuta et unam horam, set incipiendo 35
autumpnum ab illis .25. minutis et hora una .24e. diei Septembris,

19 Chapter xlv. V. 21 88 d. 7 m. 30 sec. Com. Nat, p. 420.

34 Septembris] Decembris MS.

In hoc tempore adequantur dies et nox secunda vice, in The effects of
hoc eciam nox crescit et tollit de die, et aer frigescit, venti Nature,
flant septentrionales, mutantur tempora, decrescunt flumina,
diminuuntur fontes, marcescunt et arescunt viridia, desinunt
5 fructus, facies terre caret sua pulcritudine, volatilia querunt
calidas regiones, animalia suas appetunt cavernas, serpentes
foveas ubi colligunt vitam1 propter hyemem. Mundus com-
paratur femine plene etatis, indigenti vestibus, quasi si
recesserit ab ea juventus et festinat senectus.
10 Autumpnus est tempus frigidum et siccum in quo colera The qualities of
nigra consurgit. Oportet in eo tempore sumere calida et suitable diet.
humida, ut sunt pulli et agni, vinum vetus et subtile et uve
dulces. Abstineas ab omnibus coleram mVram generanti- Cautions.

usque ad .2iam. diem Decembris inclusive sunt .25. minuta et una

15 hora cum .88. diebus. Cum ergo Autumpnus ultra .88. dies habet
.17. horas et .36. minuta, oportet hoc accipere a .25. minutis et una
hora in quibus incepit autumpnus et a .22. die Decembris. Con-
jungamus igitur .25. minuta cum una hora diei .2 2e. Decembris, et
erunt .25. hore et .25. minuta, a quibus igitur si auferamus .17.

20 horas et .36. minuta, relinquentur tantum .7. hore et .49. minuta,
que .7. hore cum minutis erunt de principio hyemis.

Vel sic. Ad .22. diem Decembris, de qua Autumpnus non Another caicuia-
habet nisi horam et .25. minuta, Set incipiendo Autumpnum t,on"
ab illis .25. minutis et una hora .24te. die Septembris usque ad

25 .21. diem Decembris inclusive sunt .88. dies et una hora et
.25. minutis, que debent addi ad .21. diem Decembris inclusive, et
erunt .25. hore et .25. minuta, a quibus si .17. hore et .36. minuta
auferantur, remanebunt pro hyeme de .22. die Decembris .7. hore
et .49. minuta, a quibus in tempore Aristotelis incepit hyemps.

30 Set nunc incipit in festo See. Lucie vel in vigilis ejus, vel circa winter now
illud. Set sciendum quod hec computacio stat si supponimus Dumber 13.
principia aliorum temporum | predicta, scilicet dato quod Ver 63 b.
incepit at .22. die mensis March, ita quod secundum Aristotilem
capiat totum diem ilium .22. quia aliud haberi non potest secundum

35 Aristotilem, quia non dicit aliquot horas ut duas vel .10. vel
aliquot alias capiat ; nullam enim excipit, et ideo probabilius est
quod pro Vere accipiat totum diem .22. March. Set libri discor- a difference of
dant abinvicem, cujus certificacio dependet ab alciori considera- authonties-
cione astronomie quod non potest hie terminari.

40 J vel, victum.

14 .aiam.]. 2i pam. MS.

bus, motus corporis et usus veneris magis excerce quam in
64 a. estate, | balnea quoque et purgatoria, si necesse fuerit, in
hoc tempore facias et accipias. Si homo indigeat vomitu,
fiat hoc modice in meridie et calidiore hora diei, quoniam in
talibus horis et maxime calidioribus superfluitates generantur 5
suitable medi. et congregantur in homine. Purgacio ventris debet fieri in

cine. ,

hoc tempore per asymon et anganacon, et per omnia que
attrahunt nigram coleram et reprimunt humores.

Capitulum .13. de hyeme et regimine sanitatis in ea.

winter begins T T Yemps vero tunc incipit quando Sol intrat primum 10
enters CapHcom 1 1 gradum signi Capricorni et continet .89. dies et .7.
7hoUars499 >s horas cum .49. minutis, hoc est, a .22. die Decembris usque

minutes from T ...

December 22 to ad .21. diem Marcu.1

The effects of In hoc tempore nox elongatur, dies abbreviatur, con-

Natnre.up°n valescunt frigora et exasperantur venti, cadunt arborum 15
folia, moriuntur pro majori parte virencia et indurantur
quasi lapis, major pars animalium in ventre terre et in
cavernis montium pro nimio frigore et humiditate latet,
obscuratur aer, denigrescunt tempora, contremescunt pecora
64 b. et jumenta, | debilitantur virtutes camporum et corporum. 30
Et tunc est mundus quasi vetula gravida etate decrepita,
indumento nuda, morti propinqua.

The qualities of Hyemps quoque est tempus frigidum et humidum in quo
flegma augmentatur, in quo conversaciones oportet flecti, id
est, usus vivendi debet mutari, et debes tunc redire ad cibos 25

Suitable diet, calidos et materias calidas, ut sunt pulli columbarum, arietina
caro, et assature, et universa pulmenta pigmenta et cibaria

1 Hec computacio stat, sicut predictum est, et sequitur ex
principio Veris dato in principio et ex principiis aliorum temporum,
More computa- scilicet, Estatis et Autumpni. Si vero computemus pro hyeme 30
.88. dies integros tantum, tunc remanebunt .7. hore et .49. minuta
de ultimo die Autumpni, et adhuc unus dies integer, scilicet,
.21. dies Marcii ; et ideo nullo modo possunt precise esse .14. hore
ultra dies integros, licet multa exemplaria has habeant.

9 Chapter xlvi. V. n 90 d 7 m. 3 s. Com. Nat., p. 420.

tion

33 On the contrary, this would make almost the true length of the mean
year 365J days. The Arabic text has 14 hours.

calida, ficus quoquc et nuccs et vinum rubcuni et optimum ;

ct sumantur electuaria calida. Abstineas eciam a solucione Suitable medi-

. . . cine.

vcntris et a minucione sanguinis, nisi maxima cogat neccs-

sitas. Tunc oportet mutare aera. id est, calcfacere. neque

5 cibi habundancia1 utaris neque veneris, ne digestio dcbilitetur.

Unge tuum corpus et frica unguentis optimis calidis, ct c.ireof the body

*> l . in Winter.

utere balneis temperatis ; non nocet in hoc tempore usus
veneris neque nimius motus corporis, nee multa potacio
neque multa comestio 2 Quia in hoc tempore pre frigore
10 naturalis calor collijgitur et ingreditur interiora corporis, et 65 a.
ideo eciam melior est digestio in hyeme et validior. In vere
et estate venter est frigidus quia in hiis temporibus aperi- The pores are

11 open in Spring

untur pori propter calorem et diffunditur calor naturalis per and Summer.
omnes partes corporis, et propter parcitatem caloris sto-
15 machi digestio inpeditur, et humores commoventur.
Scias ergo hoc, et Dominus te conservet. Vale.

Capitiilum .14. de custodiendo calor c naturali et vita pa-
res convenientes, vitando contrarias.

O Alexander, hanc dietam preciosam tibi prefixam cus- By observing
this dietary you
todi. naturalem calorem conservando : quia quamdiu «in preserve

your natural

calor naturalis temperatus in homine perseveraverit, et neat,
humiditas modum sive mensuram non excedens, reficitur ex
ea calor naturalis, et tunc salus et vita indubitanter creditur
permanere, et sic sanitas longis temporibus custoditur. Nam Men die for one

... of two causes :

25 duobus modis inveteratur homo ac deficit, uno modo scilicet

naturali, qui debito modo nature fit in senectute que vincit natural, in old

age ;

naturam in corpore, quia destruit naturam et quasi vinculum

in corpore siccitate destruit creaturam. Alio modo ace i- accidental, by

«. ... . r . sickness, &c.

dentah, scilicet ex mfirmitatibus et alns causis et cuns
30 pessimis.

1 id est, in algoribus magnis, hoc est in nimio frigore et gelu set
in reliquo hyemis tempore debet homo uti sufficienti habundancia

in nimiis enim algoribus ebetatur calor naturalis et inpeditur Keep warm,
digestio sicut in nimiis caumatibus, id est, in tempore nimis calido.
35 Set tamen in reliquo tempore hyemis temperato fortificatur digestio,
quia dicit Ypocras, ventres in hyeme sunt calidiores, et hujus
causam dat hie Aristotiles.

2 cibi habundancia.

These are the Inpinguant et humectant corpus hcc : quies, securitas, et

thlTfody? en esus ciborum dulcium et1 potacio lactis dulcis ct calidi.

65 b. potacio vini dulcis, ct dormitacio post commestionem ; supra

stramenta mollia ct odorifera - in locis ac temporibus con-

Haths of sweet venientibus. et ingressus balneorum dulcium aquarum. et in 5

il lis sessio modica ut corpus a balneo non balneum a corpore

humiditatem accipiat, et ne diuturnitate balnei corpus debili-

pieasant odours tetur. Odorem senciant sive odorentur in eo herbe odorifere

of herbs. ......... ,

ct quicquid boni*odoris merit, unum quodque enim tempori
et unicuique corpori congruum, ut in hyeme absinthum ; jo
quod est cujusdam floris species, vel herbe calide nature,
rose quidem et viole et quicquid nature frigide fuerit in
estate.
Vomit once a Excerccatur vomitus semel in unoquoque mense, maxime

month to cleanse . ....... .

the stomach. in estate. Vomitus enim lavat corpus et stomachum, et 15
purgat eum ab humoribus pessimis et putridis. Si pauci
fuerint humores in stomacho ; confortabitur calor ad dige-
rendum cibos, corpus irrigabitur, et implebitur humiditate

Piesasureisa et pinguedine ; et multo melius ac utilius erit. si cum hac

good medi- .... ... . .

cine. disposicione contingat habere gaudium et leticiam et gloriam 20

et ris-um mediocrem, et de inimicis victoriam, et spem atque
pleasures. fiduciam in plebe sua, et in ludis et in visionibus delectari,

66 a. et facies pulcras aspicere, et libros delecta|biles legere4, cum

dilectis ridere, cantus suavissimos et delectabiles5 audire,
vestimentis optimis et colorum varietate tinctis indui, et 25
unguentis optimis ungi temporibus congruis.

De maccrantibus corpus ct dcsiccantibus et dcbilitantibus
nimis.
Things that dry E contra autem, hec macerant et desiccant corpus et

up and weaken .....

the body. debilitant : comedere modicum et bibere multum, laborare 30

et frequenter stare ad solem, et extra mensuram ambulare,
et dormire ante prandium supra stramenta dura, excedere,

1 ut. 2 odoriferis frigidis et humidis mediocriter tanien.

3 dubium est mihi, licet in omnibus exemplaribus sic inveni.
* inspicere vel audire. E dulcissimos. 35

1 Chapter xlvii. V. 27 Chapter xlviii. V.

«3

mente sollicitari, metuere, et balnea aque sulphuree intrarc,
et in eis multum sedere, et comedere salsos cibos, acidos,
siccos, et frigidos, et vinum vetus multum potare,1 multum
quoque egerere, et sanguinem sepe minuere et minuendo
5 mensuram excedere, in venere modum transcendere, et
similiter in solucione ventris, cogitaciones pessimas et tristis-
simas et metum frequenter habere ; hec omnia et plura alia
sine dubio desiccant et debilitant.

Regula Ypocratis. Si quis repletus vel constipatus bal- Don't bathe on

,.'.„,, . . . . a full stomach,

io neum intraverit yln l dolorem vel intestinorum certissime

nor swive,

potest incurrere. Item, si coierit quis j ventre impleto, 66 b.
paralysim incurrit.3 Nee post cibum quis currat, vel
multum equitet. Qui simul lac et pisces comedunt, sepe nor run, nor ride,
lepram aut albam maculam incurrunt. Vinum et lac nor eat fish and

milk together.

15 similiter operantur.

Curacio enim quarumlibet istarum passionum fit per
exibicionem contrarii respectu egritudinis. Observetur a summary of

. tne dietary.

eciam regiminis bonitatis in aere, excercicio et ocio, cibo
et potu, sompno et vigilia, constriccione et evacuacione,
20 et accidentibus anime.

Capituhnn .15. de egritudine capitis et ejus remedio in HI

genere et specie.

COrpus dividitur in .4. partes: prima pars est capud. The body is
r\ j • , a '. , • divided into four

Quando ergo in eo congregantur supernuitates, potens parts.

25 scire per hec signa, que sunt tenebrositas oculorum, gravitas signs of sickness

superciliorum, repercussiones timporum,4 ac tinnitus aurium,

inclusio narium. Si quis igitur sentit in se hoc accidere,

accipiat medicinalia purgancia capud debita, sive sint cibi Medicines for

this sickness.

1 temperatus tamen usus vini veteris utilis est in autumpno, pid wine is good
30 sicut prius dixit capitulo de autumpno. in utumn-

2 vel, yliacum. 3 si multum utatur.

4 unde in spalmo et requiem temporibus, quia timpus est
fictio.

9 Chapter xlix. V. 21 Chapter 1. V. Diocles begins.

16 This paragraph is not in Hispalensis, nor in the Vulgate text ; it follows
the ' de oculis ' in the Achillini text.

G2 '

medicinales sive alia. Unde accipiat esdentim l et decoquat
ipsum in vino dulci et cum radicibus pullegii donee minuatur
medietas, et teneat ipsum in ore quolibet mane donee
r>- a. senciat sibi prodesse. Et utatur in cibo suo granis sina|pis
et decoquat in pondere unius denarii cum pulvere confecto 5
ex xii - unguentis, et hoc in dormitacione sua utatur.
what evils are Si ergo omittat hoc^et negligat, timere potest periculosas
negieaeTpaiir1 infirm itates inde, videlicet, corupcionem visus, dolorem
cerebri, et multas alias egritudines, a quibus omnibus te
custodias in omni tempore. 10

Capitulum .16. de egritudine pectoris et signis ejus et ejus
remedio.

signs of sickness T) Ectus est secunda pars; si itaque in co congregentur
J- superfluitates hec signa secuntur : lingua fit ponderosa,
os male dispositum et salsum ex flegmate salso, in ore 15
stomachi cibum acerbum sentit homo., et dolorem tussis.

suitable medi- Oportet igitur diminuere de comestione et uti vomitu,

cines. . .. .

et post vomitum sumere zucaram rosaceam cum ligno aloes
et mastice. Et post comestionem sumere ad magnitudinem
unius nucis de electuario magno amissosus 3, quod est con- 20
what evils are fectum ex ligno aloes et transeugam 4. Qui vero negligit
hec facere, de levi potest incurrere infirmitatem lateris,
dolorem in renibus, et febrem et multas alias egritudines.

Capitulum .17. de mails ocidorum et eorum re media.
signs of sickness /^"x Culi sunt tercia pars corporis. Oportet autem ipsum 25
67 b. V-x qui laborat in | conservando sanitatem oculorum, ut
tueatur eos a pulvere, fumo, aeribus 5 egredientibus ab equa-

1 nomen arabicum dubium mihi est valde vel falsum, ideo
queratur in aliis exemplaribus vel a medicis et apothecariis.

2 dubium vel falsum, ideo queratur a sapientibus et aliis libris. 30

3 nomen arabicum, vel pocius corruptum.

4 nomen arabicum corruptum, ideo queratur a sapientibus et
libris.

5 vel, aeribus, ut ab allio et hujusmodi et cepis.

1 1 Chapter li. V.
24 .17.] 16 MS.

litate in caliditate et frigiditate. et a ventis malis. Xon
assiduet intueri rem unam a qua non avertat, nee inspiciat
multum res subtiles, vitet multitudinem fletus et coitus
et multitudinem implecionis potus et cibi, et precipue potuum
5 et ciborum vaporem grossum ad capud emittencium, sicut
porrorumcaulium et cervisie,nec dormiat super replecionem1.

Res autem que conferunt oculo sunt [species tuthie et] suitable medi

/-••1 i» i • • cines.

succus feniculi. verbene, rose, celidonie, sive succus rute, sub-
mersio oculorum in aqua clara et aperire oculos in ea et
io extra aspicere earn. Signa disposicionis oculi tarn con- signs by which

. . . n . the health of the

venientis quam disconvenientis cognoscuntur ex .p. canom- <>es is judged:

« - 3 4

bus 2. Ex tactu et ex venis ejus, ex figura, ex operacionibus

5 6_ j

propriis scilicet, ex colore, quantitate, ab eis passionibus que

ex eo exeunt, et a rebus exterioribus occurrentibus secundum
15 calidum et frigidum, siccum et humidum. Ex venis sunt
signa oculi si sint | apparibiles et plene humoris, multitudo 68 a.
humoris egritudinis causa est. Qui humor cognoscitur per humours,
colorem et dolorem ut si sit lenis 3 et continuus, sanguineum
significat, pungitivus4 colericum,5 extensivus fleumaticum,6
20 agravativus melancolicum significat;7 deambulativus8 vento-
sitatem, et per alia signa. Ex figura quidem sunt signa ^sure,
oculi, quia decet esse rotundam in circuitu, et in superficie
planam 9. Ex operacione sunt signa ; qui oculi velociter movements,
mobiles sunt, calidi judicantur, tarde frigidi, lacrimantes
«5 humidi. Similiter quidam vident rem a longe distantem,

1 cibi et potus.

■ id est, regulis. ' Canon ' Grece, ' regula ' Latine.

3 scilicet, humor. 4 propter acumen colere.

6 scilicet, significat.

30 6 quando multum extendi tur et dilitatur humor, quia flegma est
fluidum et distensivum.

7 quando humor est gravis et ponderosus, quia tunc siccus est
et terrestris sicut melancolia est frigida sicca et terrestris.

8 scilicet humor oculi id est mobilis hinc inde ; tunc notat
35 ventositatem que fit ex materia mobili.

9 id est, lenem et politam.

3 subtiles] instabiles V 18 colorem] calorem V 7 ' species tuthie
et ' added in margin by corrector

de prope vero non, quidam vero e converse De prope

short sight, cnim videntes, spiritum habent visibilem parvum et clarum 1
qui ex sui parvitate non sufficit se extendere ad longinqua.

long sight, Qui vero <je longe vident solum, spiritum habent multum
set non subtilem set perturbatum et grossum et humidum, 5
undc longo indigent intervallo ad sui depuracionem, ut
grossi vapores ab illo separentur. Ex colore sunt signa

colour, 68 b. oculi ; I quoniam color significat humorem dominantem,
scilicet rubeus2, citrinus2, plumbeus2, fuscus 2 sive niger.
Rubeus coleram significat, citrinus sanguinem, plumbeus 10
flegma, quia multum habet de humore sordido, fuscus sive
niger notat obscuritatem que venit ex melancolia que est

quantity, nigra. Ex quantitate sumitur signa naturalia ; quoniam

magnitudo oculorum cum proporcione operacionum y et
virtutum multitudinem substancie et bonam eucrasiam 4 ex 15
qua oculi sunt facti ostendit. Ex bonitate operacionis
multam substanciam et eucrasiatam demonstrat 5 ; cum
vicio vero operacionum, parvam substanciam non eucrasia-

passions, tarn. A qualitate in operacionibus sumitur signa moralia ;

quia cujus oculi sunt magni, piger est, prominentes 6 invere- 20
cundus loquax ac stolidus est, cujus in profundo sunt positi

exteriors. callidus est et deceptor. A rebus exterioribus cognoscitur

per pacientis indicium.7

1 set quia clarus est hie spiritus facit bonam visionem prope.

'l color. 3 significant humores. 25

4 id est, bonam temperacionem vel temperanciam.

5 scilicet, oculorum magnitudo.
e scilicet, cujus oculi sunt.

7 scilicet bona vel mala disposicio oculorum, scilicet, secundum
racionem calidi et frigidi, humidi et sicci, ut si de prope aspicias 30
ignem leditur visio et sic de aliis, secundum quod oculi sunt
longe vel prope a rebus nocivis.

This chapter has been substituted for the fallowing, the original translation,
found in some MSS.

23 De tertia parte corporis. Cum superfiuitates in ventre congregate
fuerint, hec sunt signa : genuum dolor, inflatio, rigor, et ventositates circum-
euntes. Oportet igitur nee sentientem purgari cum aliquibus subtilibus
mollificativis, et uti regimine quod supra de pectore prediximus : quicunque
hoc non fecerit incurret in dolorem juncturarum et tergi, in fluxum ventris,
corrupcionem digestionis, et oppilationem epatis.

«7
Capitulum .18. de malo genitalium ct eorum medic in a.

Esticuli sunt quarta pars corporis ; cum itaque super- signsofeviim

_ . . . . 'he genitals.

nuitates corporis congregantur in eis hec signa secuntur ;
tepct appetitus, et cetera. Oportet ergo ilium qui sentit
5 hec I ut accipiat herbam que dicitur ache1 et anamag1,69a.
et ponat radices et herbas in vino albo boni odoris, et Suitable medi-

1 ... cines.

sumat ex eo quolibet mane, ita quod sit temperatum cum
aqua et melle. Et abstineat a nimia comestione. Et si
obmittat hanc medicinam, timere poterit dolorem testi- what evils are

to be feared.

10 culorum et pulmonis et periculum lapidis.

Capitulum .19. de conservautibus sanitatcm patenter, et n

contra venenum medicina certissima.

Egitur in libris de historiis antiquorum quod quidam rex a king once

T -. t 1 sought for a

potens congregavit medicos mehores, Indorum, A ledo- universal medi-

~ .... .1M 1 cine;

15 rum et Grecorum, et injunxit eis ut quilibet eorum studeret
facere talem medicinam. qua si utatur homo proficiat sibi et
alia non indigeat.

Sane Grecus indicavit et dixit quod sumere quolibet theGreek advised

... ... a mouthful of

mane aquam calidam pleno ore bis, ita sanum redderet «arm water
20 hominem quod non indigebit alia medicina. Medus vero The Mede.
affirmavit quod jejuno stomacho prodest multum sumere de
granis milii. Indus dixit quod si quis sumeret .5. grana The Indian.
cimini cotidie jejuno stomacho, alia non indigeret medicina. Thebestdiet
Ego vero dico quod ille qui tantum dormitquod non habet f^is'digited.
j; in ventre ponderositatem cibi, non time bit febrem neque 69 b.
guttam ; et qui comedit quolibet mane .7. dragmas racemi Eat raisins,
passi bone dulcedinis non timebit aliquo modo de infirmita-
tibus flegmaticis, cujus memoria emendatur, intellectus
illuminatur. et qui tempore convenienti sue complexioni
3° utitur, securus erit et non timebit febrem quartanam. Et

1 nomina Arabica, querantur a medicis.

1 Chapter lii. / '. n Chapter liii. V

Preserve natural
heat.

Antidotes to
poisons.

Macer.

Mithridates.

8<S

nuts, figs, ami qui comedit nuces cum ficubus et paucis foliis rute, ei
eadem die non nocebit vcnenum.1

Capitulum .20. de custodia caloris n at it rails, et de duplici
carrupcione corporis.

O sum me rex. modis omnibus studeas custodire calorem 5
naturalem et retinere, quia quamdiu caliditas temperata
est in homine et humiditas, calor naturalis temperatur et

1 Nota super omnia banc medicinam de nucibus et ficubus
et rata, quia utilissima est et facilima et certissima. Unde infelices
sunt reges et principes et prelati et alii qui timent venena quod 10
non utuntur hac medicina. Et medicorum maxima cecitas com-
probatur. Certitudo vero istius medicine non solum per Aristo-1
tilem hie habetur set per Macrum in libro herbarum et peritissimi
medici et probatissimi antiqui, licet a longe et in parte innuunt
cum hec. Summa vero certitudinis est per experienciam sapien- 15
turn, sicut aliqui nostri temppris et antiqui solebant facere. Nam
in Hystoriis Romanis et aliorum auctorum legimus quod Mitri-
dates rex Ponticeorum regionum potentissimus et sapientissimus
set tamen crudelissimus, qui expugnavit Romanum imperium per
.40. annos, et reges ties amicos Romanorum expulit de regnis 20
suis, usus est hac medicina. Cum propter nimiam crudelitatem
suam ejus filii et excercitus sui facti sunt ei contrarii, et obsessus
ab eis, malens mori quam tradere se in manus eorum., bibit
venenum. Set mori non potuit propter comestionem medicine
dicte, qua omni die usus est propter insidias inimicorum. Novi 25
eciam hominem de sanguine omnium regum nobilium et imperiali,
qui habuit inimicos mortales innumerabiles et potentissimos, qui
consilio sapientum medicorum usus est hac medicina et con-
servatus est, licet aliquando recepit venenum.

Macer igitur exponens Aristotilem dotet quod sumantur omni 3°
die jejuno stomacho due nuces majores, et due carice, id est, ficus
sicce, cum .20. foliis rute, et sic nunquam venenum nocebit:]
Contra venenum : Recipe avellanas et nuces ana .10. foliorum
rute uncias iij, sales uncia una, ficuum siccarum .20., et omnia
fortiter terantur et postea piscentur, et magdaliones ad pondus 35
nucum formentur, et qui timet de veneno, ante comestionem
comedat unum bolum, et si detur venenum immediate vomet,
et si comederit post receptum venenum similiter vomet. Item
against vomiting, contra vomitum : Panem assume et rosas distempera, cum aceto

et succo mente ana, et super stomachum emplastrum pone et -)°
restringet vomitum.

This antidote
used in Bacon'
time

The dose,

70 a,
and preparation
•f the antidote ;

3 Chapter liv. / '.

29 Macer. in rnta. c. vii.

corroboratur. quia sanitas et durabilitas in hiis modi's duobus
consistit.

De duplici cor rupcione.

Sciendum est in hoc loco quod destruccio et corrupcio Decay of the

, . . .... body from two

5 corporis provenit ex duabus causis, una naturalis, aha contra causes:
naturam. Naturalis provenit ex contrariarum qualitatum natural,
repugnancia et contradiccione, quando siccitas dominatur
in corpore. Corrupcio vero contra naturam provenit ex
aliqua causa accidentali, sive ex bello sive ex ofifensione ad or accidental,
io lapidem, sive ex aliis fortuitis casibus, sive ex infirmitate et
malo consllio.

Capittdum .21. de divisione ciborum et eoruvi cognition c. C

Clborum quedam sunt subtilia, quedam grossa, quedam Kinds of food.
media. Subtilia subtilem generant sanguinem clarum et

15 bonum, ut sunt frumentum, pulli gallinarum bene nutriti, et |
ova. Grossa vero cibaria valent calidis hominibus, et 7° b-
laborantibus in jejunio, et dormientibus post prandium.
Media autem cibaria non generant inflacionem nee super- Ordinary foods.
fluitatem, ut sunt carnes agnine, arietine, castratine, et

20 omnes carnes que sunt calide et humide. Hujusmodi1
tamen videntur fallere in hiis carnibus quando assantur,
quoniam inde adquirunt duriciem caliditatem 2 et siccitatem.
Si itaque tales carnes assantur, cito comedantur, et tunc
laudabiliores sunt 3 et precipue quando in eis suaves species

25 apponuntur.

1 id est; talia documenta.

2 scilicet, exterius set interius sunt humide et ideo durieies
exterior debet amoveri.

3 quia si dimittantur infrigidari, duriores sunt et minus sapide.
30 Considerandum igitur est quod secundum Aristotelem .4. Metha-

phisice quod assata interius sunt humida, et elixata interius sunt The digestion
sicca, et ideo assata melius nutriunt. Set tamen durum exterius offood-
removeatur, propter quod Avicenna primo libro Artis Medicine
docet quod minuti debent comedere carnes assatas ad restau-
3g randum sanguinem.

12 Chapter lv. V.

Foods which Ouedam vero cibaria sunt que generant melancoliam,

ch"iiy.me sicut caro bubali, vaccina, ovina, et omnes que sunt grosse

et sicce et aspere. Aliqua tamen animalia ex hiis habent
subtiles carnes que pascuntur in humidis et aquosis locis et

Delicate foods, umbrosis ; eorum carnes sunt meliores et saniores, suaviores 5
et molliores.1

which fi-sh may Idem est dicendum de piscibus. Sciendum quod piscis

be eaten : .... ....

pane substancie et subtilis pellis et facilis masticacionis qui
nutritus sit in aquis salinaticis - currentibus, talis est levior
71 a. et melior | et sanior quam ille qui nascitur in mari vel 10
which to be in dulci aqua. Oportet ergo cavere ab illis piscibus qui
sunt magne substancie dure pellis, quia talis solet esse
venenosus. Et hoc de piscibus ad presens sufficiat, quia
in libro quern composui de pulmentis et medicinis invenies
sufficienter de ista materia determinatum. 15

Capitulum .22. de cognicione et naturas aquarwn.
or waters. OCire debes quod aque sunt utiles cuilibet viventi tarn

O animal ibus quam vcgetabilibus. Et memento quod
ah waters come docui te sufficienter de aquis, et satis ostendi tibi quod aque

from the sea.

omnes tarn dulces quam amare originem traxerunt a man ; 20
de hac re feci tibi demonstracionem manifestam. Nunc
supra sciendum es"t quod leviores et saniores aque sunt ille
que sunt 3 prope civitates et torentes. Quando igitur terra

which waters pura est a rupibus non habundans fumositatibus, aqua illius

loci est levis optima et laudabilis. Aqua vero nascens in 25
terra lapidosa que habundat fumositatibus est gravis infirma

which arc nocibilis : et aqua, in qua sunt rane et serpentes et alia

animalia venenosa, est infirma, sicut aque sunt palustres.

signs of good Signa siquidem bonarum aquarum sunt hec : levitas, claritas,

71 b. albedo, bonus odor, quando facile calefiunt et facile friges- 30
cunt, in talibus enim delectatur natura. Aque vero salse et

1 scilicet, propter pascua.

2 hoc est, salsis non tamen de mari.

3 currentes.

water.

7 Chapter lvi. V. 16 Chapter lvii. V.

27 aqua] in aqua MS.

amarc fumose dicuntur, et ideo desiccant ventrem et dissol- signs and effects

.of bad water.

vunt. Aque autem palustres T sunt cahde graves, quia
stant et non moventur, quia Sol diu durat super ipsas ; ideo
generant coleram et faciunt crescere splenem et pulmonem.
5 Aque que diu scaturizantur in albis terris sunt calide
et infirme,3 quia continent in se particulas terreas/1 Et
potacio aque frigide stomacho jejuno ante piandium nocet Not t°£™k
corpori et extinguit ignem stomachi. Potacio vero post fasting.
prandium calefacit corpus et generat flegma, et si multum
io sumatur corrumpit cibum in stomacho. Debes igitur bibere Drink cold water

. . in summer and

aquam frigidam in estate et calidam in hyeme, et non warm in winter,
e converso, quia potacio aque calefacte in estate mollificat
et debilitat stomachum et destruit appetitum, sicut potacio
aque frigide in hyeme extinguit calorem et destruit in-
15 strumenta pectoris, et nocet pulmoni, et multa generat
nocumenta.

Capitiilam .23. dc cognicione et gcneribus vim.

Sciendum quod vinum cujus racemus est natus in ofwine.
monte | soli opposito est siccioris nature quam illud 72 *■
20 quod nascitur in piano et in locis madidis et umbrosis. Two sorts of

. wine.

Primum vinum valet senibus et hominibus habundantibus in Dry wine good

.... f°r °'d men.

humiditate et flegmate, nocet vero juvenibus et calidis
hominibus. Primum ergo calefacit et liberat a superfiuita-
tibus frisridis et srossis. Et vinum, quanto rubicundius Red wine makes

fa b n blood.

25 et spissius tanto magis generat sanguinem, set quando est
forte et fortis amaritudinis, tunc dicitur primus sanguis
et primum nutrimentum, et habet naturam potacionis et
medicine, et sumptum diu valde nocet. Ouando vero vinum Sweet red wine

c ~ is harmful.

hujus generis4 est dulce, nocet stomacho, generat ventositates

et stagnorum.

2 scilicet, propter longum motum, quia motus calefacit.

3 scilicet, multas quas trahunt secum propter longitudinem
itineris.

4 scilicet, quod est rubeum et spissum.

17 Chapter lviii. V.

5 scaturizantur] scanturizantur MS

92
The best wine et inflaciones. Laudabilius et suavius omni vino quoad

ofall. . ... , . .

omnes complexiones est lllud quod nascitur in terra extensa
where it grows ;inter montes et valles, cujus racemus est bone dulcedinis,
hs cultivation, perfecte maturitatis, subtilis aeris. quod non vindemiatur
donee egressa fuerit fortitudo ! sue substancie et humiditas 5
corticis, insipitudo palmitum et granorum graciliorum ;
colour, ami taste; cujus color est aureus -, cujus sapor est medius acutus :' et
iee>. 72 b. delectabilis, cujus fex in fundo depressa4 est, cujus partes
Useitinmodera. subtiles sunt et arecentes (vel arefactc). Ouando itaque

"on. . . .

tale repentur, sume de ipso temperate juxta etatem corporis 10
its properties, et temporis qualitatem, quia confortat stomachum, calorem
corroborat naturalem, juvat digestionem, conservat a cor-
rumpcione, ducit cibum, decoquit et perducit ipsum puri-
ficatum ad omnia membra que reguntur, et decoquit cibum
ipsum in eisdem membris donee convertatur in sanguinem 15
it comforts the subtileiTi et substancialem ; tunc ascendit ad cervlcem cum

brain.

calore temperato, et reddit capud securum a fortuitis casibus,
makes the heart insuper cor letificat, colorem rubificat, linguam reddit expe-
and has many ditam, liberat a curis, et hominem facit audacem, et excitat
effectsf00' ad omnia appetitum, et multa alia bona facit. 20

But if too much Vinum autem quando sumitur habundanter in magna
it hurts the wits, quantitate, tunc hec mala consequntur : obscurat intellectum,

et inpedit sensum, et turbat cerebrum, debilitat virtutem

naturalem et animalem, generat oblivionem 5, ledit omnes ..3.

sensus quibus regitur etdisponitur tota operacio corporalis. 25
enfeebles the fugat appetitum, debilitat cathenas corporis et juncturas,

generat tremorem membrorum, et lippitudinem oculorum, |
73 a. accendit coleram, destruit epar quia reddit ejus sanguinem
hverroys tbe grossiorem, et cordis cruorem denigrat. Ex inde proveniunt
causes many timor et horror, tremor, sompnilocucio 6. fantastice visiones, 30

corrupcio colons, debilitacio genitalium, destruccio seminis,

1 scilicet, superflua.

• id est, medius inter rubeum et citrinum.
scilicet, inter amarum et dulce ut est acutus.

* id est, bene defecata antequam extrahatur de dolio etc. 35
' obliviosum. ' id est, locucio in sompnis.

21 Chapter lix. V.

sicknesses,

abhominacio stomachi ; distemperat complex ionem, gencrat
corporis grossitudinem, et quod detenus est, lepram inducit, and even"

. ,--.,.. leprosy.

et tunc est de genere venenorum. Cavendum est lgitur ne

vinum ultra modum1 sumatur, quia vinum imitatur naturam winefeiike

, ... . . rhubarb,

5 et complexionem reubarban que est vita epatis, que habet
proprias utilitates que continentur in libris medicinalibus, et sometimes good,

....... . . S jinetimes a mor-

nichilominus reubarbarum est quandoque venenum morti- ta! poison,
ferum, videlicet illis qui ultra modum sumunt ex eo, et
transgrediuntur certam mensuram et quantitatem.
io Vinum etiam comparatur nature serpentum ex quibus or it i* like the

. , .-> rr • . l ■ • »« serpent from

antidotum - emcitur, et lesiones maxime per eorum medi- which Amido-

,. .. turn is made.

cinam expelluntur, verumptamen omnibus notum est quod
venena mortifera gerunt in se et generant.

Capiiulum .24. dc commendacione sirupi acetosi et reme-
15 dium contra ebrietatem. Takeeverj

. , . morning some

Alexander, nunquam tedeat te sumere mane sirupum syrup ofvinegar.

acetosum jejuno stomacho, et non jejuno | quando, 73 b.
scilicet, convalescunt humiditates et habundanter flegma
dominatur, quia valde sanativum est. Sapiens Aristo3 Ari:>to praised

good wine and

20 multum mirabiliter bonum vinum commendavit ubi dixit : s°od bread>
Mirum est de homine qualiter potest infirmari vel mori,
cujus cibus est panis optimi frumenti et carnes commenda-
biles, cujus potus est vinum bone vitis, et ex hiis utitur
temperate, abstinendo se a nimia et mala comestione, potu, used temper-

. ately.

25 coitu, et labore, quomodo huic accideret egritudo.

Oportet siquidem ilium qui libenter inebriatur vino ultra The cure for

, , . i" 1 1 drunkenness :

modum sumpto ut abluat se cum aqua calida-, et sedeat «ash him with

_ • 1 1 1 • warm water, seat

super nuenta aquarum currencium et habeat salices atque him on a river-
side, anoint him

mirtam, quia confert multum, et. ungere debet capud et a"d incense him.

30 J id est, mensuram.

' id est, medicina contra venenum sicut tyriaca.

3 hie stulti scribunt Aristotiles pro Aristo qui fuit philosophus Aristo is not
quidam alius ab Aristotile, et ideo dicunt quod hie liber non est Allstotle-
Aristotilis. Preterea debet scire quod tres fuerunt Aristotiles,
35 sicut patet ex Plinio et Censorio.

14 Chapter lx. V.

corpus suum cum saldel confecto l et fumigare cum incensis
frigidis et odoriferis. Hec est siquidem ebrietatis optima
medicina.

De modo mutandi consuetudinem.

How to leave m . . ..

off the use of Si quis propomt penitus vel ex toto relinquere potum 5

wine : . .....

first use grape- vini, non debet subito ab usu penitus vim abstinere, set

juice, ... .1

74 a. paulatim de potu vim ad potum uve passe transire I et
then dilute it exinde adiun^ere aquam paulatim una vice post aliam donee

with more and j o T. i i

more water. veniat ad puram aquam, quia per istum ordinem servatur

complexio nature a gravibus egritudinibus et futuris. IO

P Capitulum .25. de hiis que corroborant corpus et cetera, et

est hoc capitulum simile capitulo .14. set quia optima sunt
documenta ideo Herat, licet alio modo, et add it quedam et alia
minuit.

Somethings P)Ost hec itaque sciendum est quod quedam alimenta is

strengthen, some r~^

weaken, the body. JL de hiis coroborant et impinguant et quedam macerant,
et quedam humectant et quedam desiccant, quedam res
dant et reddant corpori vigorem et pulcritudirtem, quedam

These things generant pigriciem et tepiditatem. Ea siquidem que ipsum

body.0 corpus corroborant sunt alimenta suavia levia sue nature ao

conveniencia, quando sumuntur tempore competenti et in
hora necessitatis sicut prediximus. Ea vero que ipsum
corpus impinguant et humectant sunt hec : requies corporis,
leticia mentis, jocunda societas, et cibaria calida et humida,
potacio vini dulcis, et sumpcio mellis humidi quod colligitur 35

Sleep on soft et nutritur in locis privatis in caule geldel 2. Et nichil
tantum valet ad hoc quantum dormicio post prandium
74 b. super suavia stramina in locis frigidis, et balne|ari in balneis

warm baths. calidis et parum stare in eisdem ne humiditas corporis

id est, cum unguento de salidale, nomen Arabicum. 30

nomen est arabicum.
aliter, aquis.

11 Chapter lxi. V.

4 Side note: 'mementonarracionisGuillelmi.de consuetudine amovendo.'

dissolvatur in magna quantitate, quia melius est ut corpus
habcat de humiditate et madefaccione balnei quam e con-
verso. Odores odorare jocundantes animam et convenientes Pleasant odours.
tempori in quo est, verbi gracia, odorare racemum in hyeme
5 quia calide sunt nature, rosas vero et violas in estate.
Excercere vomitum bis vel ter in mense, et in estate vomit twice a

month.

maxime, quia vomitus abluit stomachum et purgat a malis
humoribus et corruptis humiditatibus. Nam quando iste
corrupte materie expelluntur a stomacho, naturalis calor
io augmentatur et confortatur ad alimentum .digerendum.
Rege igitur bene tuum corpus si vis ut crescit, et observa
meum consilium, cum hiis quippe magis1 valet solacium
et divicias 2 habere, reverenciam et victoriam super inimicos
acquirere, delicate vivere, solaciari in instrumentis musicis 3, indulge in

-1 reasonable

15 videre et delectari in rebus formosis, legere in libris delecta- pleasures of life.
bilibus, audire cantica leticie, esse cum amicis delectis,
indui fulgentibus et speciosissimis | vestibus et conferre A 75 a-
cum sapientibus querendo de rebus preteritis et futuris,
confortare virtutes racionales, uti unguentis convenientibus

20 tempori in quo es ; hec siquidem sunt que homines
inpinguant.

Res vero que faciunt contrarium, videlicet, que macerant The things

. ....... ~ . which diminish

corpus sunt hec: diminucio cibi et potus, irequentacio the body,
excercicii et laboris, stare in calore et sole, longa vigilia,
25 dormicio ante prandium super duros lectos, et, quia caliditas
impeditur propter nimiam humiditatem que inest corpori,
balneari in aquis sulphureis et salsis et dissolutivis et cali-
dissimis, fames, potacio 5 veteris vini puri, frequens purgacio
ventris, diminucio sanguinis nimia. nimius usus veneris,

1 id est, multum.
30 2 scilicet, necessarias set non superfluas, quia inducunt sollicitu-

dinem nimiam de multiplicacione earum et timorem ne amittantur, "^^l]s °f
et maximum dolorem de amissione, et hec tria sunt pessima,
sicut patet ex capitulo quartodecimo et istius secunde partis.
3 vel, musicorum. 4 id est, confabulare.

3,15 5 scilicet, magna et frequens, sicut expositum est supra capi-
tulo .14.

22 Chapter lxii. V.

A bath is built
with four roorn^
like the four sea-
sons: cold, tepid,
warm, and dry.

75 b.

Bathers should
stay a while
in each in turn,

and return in
the same way.

The site of c
bath and its
furnaces.

The use of
odours in the

bath.

76a.

Shampooing and
rubbing.

paupertas, sollicitudo, timor, mala cogitacio et anxietas
doloris frequenter accidentes. et mali event us.

Capitulum .26. de balnea, scilicet, de viodo ingrcdiendi et
cxciindi.

BAlneum itaque est unum de miraculis (vel mirabilibus)
hujus mundi, quia edificatum est secundum anni quatuor
tempora, quia frigidum attribuitur hyemi, tepidum veri,
calidum estati, siccum autumpno. | De summa ergo pru-
dencia est facere in balneo quatuor mansiones ordinatim ita
ut prima sit frigida, secunda tepida, tercia calida, et quarta 10
sicca. Et cum quis ingredi voluerit, debet primo aliquantulum
in prima stare, et parum ibi morari, deinde secundam intrare,
et parum ibi morari. et post in terciam parvi.lam moram
facere, postmodo vero ingrediendo quartam et similiter
facere. ' Et cum voluerit exire, debet eundem modum 15
servare. faciendo morulam in qualibet mansione camerarum
ne exeat ex nimio calore ad nimium frigus. aut de nimio
frigore ad nimium calorem.

Et sit balneum edificatum in alto et in loco ventoso, et
habeat fornaces magnas et latas reddentes flammas latas, et 20
aquam dulcem.

Et utendum est in eo odoribus convenientibus tempori
presenti, videlicet in vere et estate utendum est temperato
odore, scilicet, triplicato et quadruplicate1 In autumpno
vero et hyeme fruendum 2 est duplicato ::. Deinde sedendum 25
est super sedilia aquis rosaceis | inbuta, et postea super alia
sedilia, et postea faciat se tergere cum linchiamine albo et
mundo de lino una vice, et postea de alio alia vice ; postquam
omnia ita compleverit et delicate ablutus fuerit, exeat ad
alias mansiones statim. et utatur sequentibus documentis et 3°
unguentis.

1 odorifero, id est, triplum vel quadruplum : plus de odoriferis
debent poni in vere et estate quam in autumpno et hyeme.

2 fovendum. s odore.

3 Chapter lxiii. V.

97
Si ergo vincatur a calorc, pectinet se et utatur unfjuento The cure when

01 ° overcome by the

purificato convenienti tempori. Quia in vere et in estate heat-
debet uti ungucnto scesarino confecto de sandel et emleg : *
in autumpno et hyeme debet uti unguento confecto dc
5 mirra et de succo herbe que dicitur bletes, et proicere
super capud artificiales aquas et temperatas. Deinde debet
abluere et fricare inde corpus donee fuerit inde lotum bene
et mundum. Deinde ungat corpus quibusdam unguentis
que conveniunt temporibus suis. Deinde gradatim exeat
10 sicut docuimus in precedentibus. Deinde tergat se donee
allevietur.
. Si itaque scitiat, bibat sirupum rosaceum (vel rosarum), et what to drink

ii • t>. • 1 iii- 1 'n tne bath,

sumat de electuano cum muscato. Deinde tendat brachia sua |
aliquantulum, deinde post modicam horam sumat paucum 76 b.

'5 cibum bene paratum cum tranquillitate. Et bibat de bono like aiittie
vino temperato cum tanto de aqua et secundum quod con- "'
suevit bibere. et non sumat multum set moderate. Deinde smeii a little in-
subfumigabit se incensis convenientibus illi tempori ; deinde ce
requiescat in locis delicatis, et accipiat de sompno bonam sleep,

20 partem, et hoc multum juvat ; deinde debet continuare and spend the

. , ... . . ». T ... , rest of the da

residuum diei cum gaudio et quiete. Iste siquidem ordo pleasantly,
sanitatis et nutricionis est corporis.

Qui vero est senex vel superatur a frigiditate et humiditate, oid people
caveat morari in balneis multum. Debet siquidem stare in toolong'in^he
25 balneo tantum, donee corpus suum de humiditate balnei
madefiat, aquam temperatam proiciat super se multum cito
quando (vel quantum) voluerit. Oportet autem fieumaticum Menofphieg.

.... , matic nature

non intrare balneum nisi jejuno stomacho, et ungere se should bathe on

• • ss r i-i an eiEP'y

unguentis cahdis. Qui vero fuerint cahde nature, teneant stomach.
30 precedentem doctrinam.

1 nomina arabica que querenda sunt a medicis et ab apothecariis
et sic de aliis vocabulis ante et retro, et etiam in aliis exemplaribus,
si fortasse sit dubitacio.

19 locis] lectis V.

1590 H

f Cap i tul urn .27. dc commcndacionc doctrine precedentis, sive

de utilitate sue doctrine.

Follow this f~\ Alexander, quando cognoveris datum documentum et

doctrine II , . _ ,. ..

77 a. V^opere complevens, faci et te nou indigere medico
and you win not tempore toto vite tue, cum Dei adjutorio. Sciendum est 5

need a doctor. . . - . ....

utique quod graves innrmitates que generantur ex cahditate
Periodic hi- Vel ex periodis * et ex cursu lune cognoscuntur, an sint

nesses. L °

breves an longeve, et eciam ex signis precedentibus cogno-
scitur ad quern finem debeant pervenire. Et ego docui te
fideliter, et ostendi breviter divisiones et cogniciones in- 10
firmitatum. Et in aqua similiter est signum probatum in
hiis rebus, set precedencia signa sunt meliora et veriora.
Attend to my sicut determinavi in libro de aqnis. Et hec signa sufficiunt

book of ' urines', _ ......

ill i qui tenet bene in memoria doctrinam illius libri, sicut et
and to the book continetur in libro quern feci dc medicinis compositis. et in is

of medicines; x *

potacionibus artificialibus, in unguentis con feet is et em-

plastris, secundum ordinem et artem Grecorum, Ytalicorum,

Indorum, et Persarum, in quibus nullum experimentum fuit

many useful fallax. Quia igitur secreta ista utilia erant sepulta, eo quod

secrets are there . . ....

revealed. ignorabantur nee inveniebantur usquequaque, ideo indignum 20

esse decrevi si tuam laterent clemenciam.
De gloria inestimabili.
The great medi- Dignum utique est ut tu scias magnam medicinam que
77 b. dicitur ' gloria inestimabilis ' I que etiam vocatur ' thesaurus
The treasure philosophorum '. Ego siquidem nunquam percepi nee -1?
veraciter novi quis earn invenerit. Ouidam enim asserunt

Names of great quod Adam fuerit ejus inventor. Alii dicunt quod Escula-

philosophers, x 2 J -1

pius, et Hermogenes medicus, Hirfos, et Donasties, et

S 6 7

Vatildos Hebrei, et Dioris, et Caraus, gloriosi philosophi
qui sunt 82, quibus datum est noscere secreta scienciarum 30
who inquired qUe latebant omnes homines. Isti sunt qui inquisierunt et

natural things, '

1 Hie sumitur pro motibus circularibus, nam ' periodus ' Grece
est ' circuitus ' Latine, a ' peri ' quod est ' circum ' et ' odos ' quod
est 'via'. 2 7. written above 8.

3 Chapter lxiv. V. 22 Chapter Ixv. V. This heading is written as

part of the text.

disputaverunt de hiis que sunt supra naturam, de pleno, de

vacuo, de finite et de infinite», et concorditer convenerunt an<{ came to-
gether in making

in confeccione istius medicine inestimabilis quam diviserunt this 'nedicine.

in .8. partes. Ouidam siquidem volunt et affirmant quod

Enoch novit hoc secretum per visionem. Volunt enim

dicere quod iste Enoch fuit magnus Hermogenes quern Some say Enoch

. was Hermogenes.

Greci multum commendant et laudant, et ei attribuunt
omnem scienciam secretam et celestem.

Capitithim .28. de arte conficiendi ' gloriam inestimabilem '.
10 et primo de arte conficiendi mel, quo conftciuntur medicine
poster ins dicende, scilicet, .8. que conponnnt 'gloriam in-
estimabilem '.

A honey or

CUm Dei benediccione sume de succo malipranati dulcis vehicle for the
& medicines.

.25. rotulas1, de succo maligranati acris | .x. rotulas 2, 78 a.

15 et de succo racemi dulcis claro .i. rotulam, et de succo of pomegranate-,

... grape-, and apple-

pomorum dulcium .10. rotulas. et de zucaro claro albo et juice, and sugar,
mundo .10. rotulas. Hec omnia ponantur in vase, ita ut sit
ad medietatem, et cum discreccione decoquantur cum suavi
igne et penitus sine fumo, et tollatur tota spuma, et tantum boiled down to
20 decoquatur quousque efficiatur sicut mel spissum. Hoc
quidem est illud mel optimum quo conficiuntur medicine ; 3
debes ergo uti sicut predictum est.

Prima medicina que confortat principalia membra, scilicet,
cerebrum, cor, et stomaclunn.

umatur cum Dei benediccione et ejus adjutorio de rosis The first medi-
cine for the
rubeis .i. rotulam, et de violis quarta pars rotule, et brain, heart, and

stomach.

omnia ponantur in .x. libris aque dulcis, postquam in eo
appositum fuerit de aqua eleorongan 4 media pars rotule.
et de aqua mente viridis medietas rotule, et de aqua ling(u)e

30 l id est, partes. Rotula est genus ponderis unde alia litera
habet .25. partes.

2 genus ponderis, sicut apud nos uncia vel dragma.

3 posterius dicende que componunt ' gloriam inestimabilem '.

4 nomen arabicum.

9 Chapter lxvi. V. 25 Chapter Ixvii. V.

H 2

IOO

The second
medicine
strengthens the
stomach and
purge? gently.

bovis .i. rotula. Colligantur ita omnia ista et decoquatur
cum .i. uncia de elegaman } et gariophilo. Et hec omnia
debent stare super ignem per unam diem et noctem donee
egrediatur tota vis eorum. Deinde ponatur supra ignem
7S b. suavem donee diminuatur tercia pars aque, | deinde de- 5
ponatur et permittatur clarescere. Et postea ponantur in
eo de preparato et predicto melle .iij. rotule, et tantum
decoquatur quousque spissum fiat. Deinde ponatur in eo
una dragma et dimidia de ambra, et .iij. dragme de ligno
aloes trito et humido. Et hec est prima medicina (sive pocio) 10
cujus effectus est confortare cerebrum, cor, et stomachum.

Confeccio medicine .2. cujus est corroborare stomachum et
constringere ct pur g are putridos humores stomachi sine
violencia et abhominacione .

umatur cum Dei benediccione de mirabolanis et galanga 15
cubebis rotula, ejecto cortice2 citrini, de medulla caroble
de Babilonia quarta pars unius rotule, et de liquiricia sine
cortice, que est citrini coloris, due uncie, et de granis maturis
de virotis in suo tempore due uncie. Conterantur bene
hec omnia et ponantur in .10. rotulis aque dulcis per unam 20
diem et unam noctem. Deinde decoquatur suaviter donee
deficiat medietas aque, deinde misceatur et coletur donee
fiat clarum. Et tunc ponantur in eo de melle preparato3
due rotule et tantum decoquatur iterum done(c) inspis-
setur. Deinde apponatur de pulvere masticis uncia una, 35
et de rabarir4 quarta pars uncie. Et hec est secunda
medicina cujus proprietas est corroborare stomachum et
79 a. con|fortare et constringere et purgare malos et putridos
humores qui congregantur in stomacho sine abhominacione
et violencia et sine aliqua lesione. Insuper confortat 30
cathenam corporis5 et pectus et cerebrum.

nomen arabicum.

vel, stipite.

id est, reubarbare.

scilicet, compages et juncturas.

de quo docuit in principio capituli.

15 Chapter lxviii. V.

IOI

Confeccio medicine .3. cujus est confortarc omnia membra
occulta et maximc principalia, scilicet, cor, cerebrum, ct
epar.

Sumatur cum Dei benediccione una rotula de ernle? et The third
0 medicine

dimidia. et de elile&ylndico dimidia pars unius rotule, >'rengthening

*- x ' the chief viscei

et de darsan cariole, et de galanga, et de mice muscata una
uncia. Teratur totum non nimis subtiliter et ponatur in
aqua dulci .x. rotulis, et maneat in ea per unam diem et
unam noctem. Deinde decoquatur cum suavi igne et

10 suaviter donee minuatur medietas, deinde misceatur et cole-
tur donee clarum fiat, et postmodum ponatur cum tribus
rotulis mellis artificialis ; l deinde tantum bulliat donee
densum fiat. Et hec est siquidem tercia medicina, cujus
proprietas est corroborare omnia membra occulta et

J5 maxime principalia

Confeccio medicine quarte que javat appetitum et instru-
mentum pectoris et pidmonem.

Sumatur cum Dei benediccione de aqua palmitum3 et de medicine1
rubis ferentibus mora silvestria libra .i., de aqua salsa ^appetite"2

20 colata4 bene .i. libra, | de aqua apii colata media libra, de wit.1""
aqua lactuce agrestis libra .i., de aqua radicum bethales 79 b-
libra .i. : deinde totum colligatur et congregetur in unum et
ponatur in eo aceti albi quarta pars ' sub ', et effeti 5 quarta
pars libre. Colligatur totum et stet per unum diem et

25 unam noctem ; deinde coletur, et ponantur in eo de melle 6
libre .iij. ; deinde decoquatur cum igne levi et tenui donee
inspissetur. Et est quarta medicina ; et ejus est proprietas
quod juvat appetitum et instrumentum pectoris, et pul-
monem.

30 1 de quo melle in principio medicinarum locutus est.

2 cor, cerebrum, et epar.

3 Palmes est virgula vel ramus vitis (in marg.)

4 aliter, cayrsen, id est, cudune.

5 litera est falsa, ideo queratur in aliis exemplaribus (in marg.).
35 6 supradicto.

4 Chapter lxix. V. 18 Chapter lxx. V.

19 rubis] rebus MS.

102

The fifth medi-
cine strengthen-
ing the stomach
and expelling
phlegm.

SUI
d(

The sixth medi-
cine for the
breast, stomach,
teeth, and rein:-.

Confeccio medicine qninte que expellit melancoliam, snbtiliat
flegtna, et tollit humiditates, stomachum temper at, aperit
constipaciones et ventositates expellit.

matur estines x recens libri \. et berforthes libri \, et
de ferat viridi .iij. uncie, et de trifera viridis ' sub' .i. et 5
ponantur in .xij. ' sub'2 aque dulcis, addantur cimini 'sub'
.iij., et stet per unum diem et unam noctem. Deinde de-
coquatur donee medietas aque diminuatur, et sumantur ' sub'
.4. de melle preparato, et iterum tantum decoquatur donee
inspissetur. Hec est igitur quinta medicina cujus proprietas 10
est expellere melancoliam, subtiliare flegma, et superfluas
humiditates tollere, stomachum temperare, aperire con-
80 a. stipaciones, | et ventositates expellere.

Medicina sexta leniens pectus, conf evens respiramento, re-
parans stomachum, repellens dolorem dencium et renum. 15

Sumatur cum Dei benediccione de colatura seminum con-
trariorum 3 medium ' sub ' de qualibet, de gumi arabico
uncie .iij. et de granis pini uncia .i. Dissolvantur omnes
in aqua rosata et apponantur de melle preparato 'sub' .iij.,
et inspissetur bona inspissacione super ignem. Hec est 20
medicina sexta, cujus proprietas est linire pectus, et con-
ferre respiramento, reparat stomachum, et repellit dolorem
dencium et renum.

The seventh
medicine for
the stomach
and wind.

Medicina .7. reparans stomachum et fugans ventositatem.

Sumatur cum Dei benediccione de spica indica dragme .iij., 25
et de aretim. et tantum de amomo, et de cubebis dragme
.iij., equaliter de corawed longo et brevi dragme .iij., et
ponantur ties ' sub ' aque dulcis, et iterum stet donee exeat 4
virtus ejus. Deinde teratur et coletur, et ponantur de melle

1 arabicum nomen.
* vel, coctanorum.

- genus mensure ut libra.
4 crescat.

3°

4 Chapter lxxi. V. 16 Chapter Ixxii. /'. 25 Chapter Ixxiii. V.

21 linire] lenire corr. 29 teratur] trahatur corr.

103

preparato et clarificato in quantitate 'sub' .iij., et deco-
quatur ab igne levi donee inspissetur. Hec est ergo
septima medicina, cujus proprium est reparare stomachum
et fugare ventositatem.

5 Medicina octava emendans epar, reparans cor, et confortans
omtiia membra interior a.

Sumantur de reubarbaro recenti solido dragme .iij., et de The eighth medi-
cine for the liver
clavini 1 dragma .i., et constringatur totum, et desuper heart, and

° ° m viscera.

ponatur de | aqua dulci, ' sub ' .x., et stet in ea donee virtus 80 b.
10 ejus exeat. Deinde teratur leniter et diu et coletur, et
desuper apponantur de melle preparato 'sub' .iij., et deco-
quantur levi igne donee inspissetur et ingrossetur. Hec est
medicina octava, cujus proprietas est emendare epar, et
reparare cor, et confortare interiora membra universa.

15 Medicina nona et ultima que est finis omnium medici-
narum, cujus laudes patent in littera.

Deinde sumantur et aggregentur omnes octo medicine The ninth and
°0 ° . . last medicine,

precedentes, et sic erit nona et ultima medicina et which is com.

r ..... posed of all the

finalis. Deinde ponantur ad quantitatem omnium dactih others.

20 Indici recentes mundati a granis suis, quorum interiora
sunt tenera ad modum cerebri. Et si non inveniatur tale
dissolvatur in aqua donee egrediatur virtus, sicut factum
fuit in predictis. Deinde congregetur totum in uno vase et
fundatur desuper aqua rosata odorifera .vi. c sub ', et deco-

-'5 quatur quiete totum donee videatur condensari. Deinde
tollatur ab igne et dimittatur donee tepefiat. Consequenter
ponatur in ea de optima ambra dragme .iij., et de musco
optimo dragme .iij., et ponantur in dicto electuario de mar-
garitis bene tritis medium 'sub', et de.pulvere | lapidum 81 a.

30 preciosorum rubei colons et celestis et flavi ana dragma .i. jJjjfjSu

precious stcnes,

1 aliter, clavregeh.

7 Chapter lxxiv. V. 17 Chapter lxxv. V.

8 constringatur] confrigatur corr. at foot of page

104

aut duas dragme de quolibet, et de succo nardi l dragmc .iij.,
et de subtili pulvere auri dragme .ix. Deinde ponatur hoc
clectuarium totum sic*confectum, ut dictum est, cum pre-
dictis rebus in vase aureo subfumigato cum ligno aloes,
expose ii to the Deinde ponatur sub divo ad serenum, ut descendant virtutes 5

favourable in- ..... ,• t^.l ! 1.1

fiuenceofthe spintuales in ipsum, per octo dies. .bt non permittatur
ibidem in ilia nocte in qua Luna erit malignior et carens
cursu superiori in radiis suis.2

Quando igitur completa est et juxta hunc modum con-
summata, erit de thesauris philosophorum hujus mundi. 10

The dose to be Accipe ergo de ipso post cibum dragma .i. et similiter ante
cibum dragma .i., quia est summa omnium medicinalium
(vel medicinarum) et finis cujuslibet medicinalis intencionis :

Thevh-tuesrof et ad fugandum melancoliam et coleram flammeam, et

this medicine. caiorem renum, et flegma, et ad fugandum emoroydas,. et 15
ad repellendum inflacionem, et salsam coleram, et ad diri-
Si b. gendum cibum, et | ad temperandum complecciones, et ad
subtiliandum musculos, et ad quiescendum timpora" (vel
tempora), et ad tollendum dolorem capitis, et ad visum
clarificandum, et ad senectutem retardandam, et ad subti- 20
liandum vocem, et ad effugandas fumositates, et quiescendas
omnes molestias et egritudines apparentes et occultas.
Aperit opilaciones, expellit ventositates, et non permittit ali-
quem locum apostemari nee colleccionem humorum facere.
Et impedit naturales infirmitates et humectare facit corpus, 25
et facit bene urinare et tollit tussim et confortat spinam
dorsi, juvat respiracionem ; et generat gaudium et letificat,
et multa alia bona facit que longum esset enunciare. Set
habet specialem proprietatem ad generandum intellectum
et ad nutriendum cerebrum. O Alexander, ideo non 3d

1 aliter, de luto smaragdi dragme .iij.
When Luna is 2 Luna dicitur malignior quando est in detrimento suo, et hoc
unfavourable. est precipue quando est in Capricorno, quia domus ejus, que
dicitur maxima dignitas ejus, est Cancer ; et tunc in meliori
disposicione. Et caret cursu superiori quando est in inferiori 35
parte sui epicicli. Tunc cavendum est quod hec medicina non
ponatur ad aerem in radiis Lune ; et hoc vult dicere philosophus.
3 id est, ad quietem temporum.

IOt

oportet te aliquo tempore aliam medicinam sumere, set hac
utaris.1

Capitulum .29. de preparacione carnis viperarum sive ser- *2 a. §
pentum ct draconum. et earum proprietate et eleccione, et de
5 tempore sumendi et tnodo preparandi et facie ndi trociscos pro
multis egritudinibus. Et loquitur generaliter de scrpente
colubro et dracone, quia ex quolibet eorutn fit magna medicina
et nobilis.

OUia de serpentibus fit magna medicina, et sunt quidam A™^0'
homines ut Ethiopes et alii qui vescuntur carnibus
serpentum et draconum, ut tibi dixi in libro de medicinis \

1 Considerandum est in hoc capitulo .28. de nominibus ^e^^s°{
Arabicis, quia fere omnia sunt dubia, ideo requirenda sunt multa Arabic names,
exemplaria, et apothecarii et medici periti sciunt et cognoscunt

*5 ilia quia in libris eorum hujusmodi nomina continentur. Et est
notandum quod in hoc capitulo magno, scilicet, .28., docet omnia
que requiruntur ad composicionem surame medicine que vocatur
'gloria inestimabilis ' et primo componit composicionem mellis §2 a-
quo utitur postea, et secundo ponit .8. medicinas particulares

20 ex quibus cum melle preparato componitur una medicina ex

omnibus. Et hec est 'gloria inestimabilis ' quam peritus medicus Any expert
et expertus posset bene facere si esset dives. Set medici non Si^ced^^
utuntur libro isto, aut paucissimi ; de quo dampnum infinitum f/^^fj100'
accidit mundo propter bonos prelatos et principes. enough.

ze Nam per hanc medicinam extenditur vita usque ad ultimos II gives the full

0 . r . , _,v .. . ^ ._. natural life.

terminos vite naturales quos Deus constituit, quia omnes lnnrmi-
tates excludit, et malas complexiones reducit ad statum bonum,
et curat omnes infirmitates. Vidi enim medicum peritissimum 1 have seen it

-,-, . cure the greatest

qui majorem prmcipem in regno rrancie post regem, avarum, man ;n France,
30 pusillaminem, tristem, malencolicum, debilem, et multis aliis P^r^lly and
viciis anime et corporis gravatum, curavit ab omnibus malis per
hanc medicinam ; et factus est largissimus. audacissimus, letis-
simus, et curatus ab omnibus passionibus malencolicis, et ab
omnibus viciis corporis et anime naturalibus et moralibus.
35 Et si lector hujus capituli ignoret artem medicine, non negligat, Faithful apothe-
set roget apothecarios fideles et peritos, et similiter medicos pound this medi-
rnagnos et sapientes et multum peritos et expertos, ut ostendant ei cine-
et doceant eum omnia que hie continentur. Et si fuerit dives,
potest laborare ad conficiendum hanc medicinam per sapientissimos
4° medicos et apothecarios peritissimos. Et si excusent se quod res

io6

the uses of it.

When to catch
the vipers.

8a b. et ibi ostendi earum proprietatem mirabilem per quorum
usum curantur a diversis langoribus et gravibus, et utilitates
consequntur laudabiles tarn in anima quam in corpore,
quoniam eorum decorantur corpora pulcritudine juvenili et
renovantur, intellectus et memoria clarificantur, quia con- 5
fortant virtutes et sensus, et eos debilitatos ex senectute
reparant et relevant, ideo hie scribam breviter de tempore
capcionis eorum et de signis eligendi bonos, et modo
preparacionis et conservacionis, et aliquid de proprietati-
bus, quia nolo quod istud te lateat quin scias ad plenum. 1»

Accipiantur vipere cum est finis veris et incipit estas, et
si fuerit ver hyemale dimittantur usquoque consequatur
K^rorSkfod- Prmcipium estatis. Et sunt vipere quidam serpentes capita
habentes plana, que sunt lata proprie apud propinquitatem
colli, minuti, subtiles valde, quorum caude sunt curte strepi- 15
turn facientes et sonitum in incessu. Et istis trociscis non
conveniunt omnes vipere, immo flave, et de flavis femine.
Et earum signum est quod masculi in omni latere habent
unum dentem et femine plures uno. Et oportet ut alie-
nentur cornute et varie et aspides declines ad albedinem. *o
Et non capiantur ex piscinis vel litoribus fluviorum et aqua-
rum vel marium, vel de petrosis, quoniam in eis sunt quer-
ns a. cine, facientes [ sitim, immo capiantur in loco longinquo ab
humorositate. Et non capiantur ille que sunt debilis
motus, immo eligantur ille que sunt velocis motus habentes 25
capud elevatum. Et oportet ut non moriantur cum capiun-
tur, si possibile est. Et abiciantur a parte capitis ipsius
quatuor digiti, et similiter a parte caude ipsius et ani ejus,

colour,

teeth.

Where not to
catch them.

Not to catch
feeble ones.

Catch them
alive.

theydrugTin buy non inveniantur in Anglia, possunt in nundinis magnis Francie
England you can inveniri, vel in Montepessulano. 10

find them at cs • J j t i- ... . . J

sciendum quod predictus medicus sapientissimus qui curavit
supradictum principem per hanc medicinam addidit os de corde
cervi et anthos, qui est flos roris marini ; qui anthos est mirabilis
contra passiones senectutis et contra passiones melancolicas. Et
si bene recolo, addidit trociscos tyri serpentis electos non 35
sophisticates.

Montpellier.

Some addition*
to the medicine.

15 curte] certe MS

io7

quod si cucererit ex ea sanguis, et fucrit ipsius motus in ilia signs of good-
disposicione plurimus, et mors illius tarda, tunc erit electa.
Et si fuerit parvi motus et pauci sanguinis, et velocis mortis,
tunc est mala. Et de signis ejus iterum est ut sit motus
5 ejus velox, et aspectus ejus aspectus audacie et presumpcio-
nis, et sit egressio fecis ex postremo caude ipsius. Cumque The preparation

..... of vipers' flesh.

mortua est, extrahantur viscera ejus et maxime tel ipsius, et
abluatur cum aqua et sale ablucione exquisitissime facta,
deinde decoquatur in aqua et sale, et si cum eis fuerit anetum,

io non est malum. Decoquatur ergo quousque levis fiat colleccio
carnis ejus ab osse ipsius ; mundificetur ergo caro ab osse et
proiciatur in mortario et conteratur bene ; et precipiatur
illi qui facit illud ut odoret balsamum, id est, oleum balsami,
et inungat ipsum super digitos. Cum ergo trita est, mis-

15 ceatur cum tortellis secundum diversas descripciones, et non

eligatur secundum descripcionem Andromachi, et deinde Andromachus.

fiant trocissi ex ea, minuti, subtiles, et desicjcentur in umbra 83 b.

et reponantur in repositorio. Et oportet ut non cadat super Not to be ex.

1 * posed to sun-

eos radius Solis omnino, nee ante exsiccacionem nee post light

20 ipsam. Sol naturam destruit et exspoliat eos a virtute

appropriata carnibus viperarum, interficiente venena que

sunt ex morsione et ebibita l.

Proprietas ejus carnis est quod ipsa facit penetrare super- Property of the
1 J *i I r r flesh when eaten

fluitates ad cutem, et proprie quando homo non est mundin-
25 catus. Cuidam enim accidit ex comestione ejus exitura in
collo magna, quam aperuit, et exivit caro ejus tota conversa
in pediculos. Et caro iterum ejus, cum usu habetur, pro-
longat vitam et confortat virtutem et confert lepre magnifice,
et cum administratur in allopicia magnum confert juvamen-
30 turn. Ejus melior caro est femine, et melior cutis ipsius est
cutis masculi. Exsiccacio in came est fortis, set calefaccio
non est vehemens, et cutis ejus est vehementis exsiccacionis.
Jus serpentis et caro ejus confortarvt visum et multa alia Property of the

r • ... juice.

taciunt que nimis longum esset enarrare.
35 ' vel, bibicione.

' io8

Capitulum .30. de tempore flebotomie et medicinarum laxa-
tivarum accipicndarum, et scarificacionis et ventose.

of biooa-ietting. "P7 T nc facias aperire venam nee locum aliquem nisi facias
84 a. T ->de consilio et voluntajte hominis scientis summam
Take advice of scienciam astrorum, quia virtus nature clarificatur in hoc. 5

an astronomer «-..'.. r^. a i t 1 • ■ i

before blood- Cave igitur, O Alexander, ne assumas medicinam vel venam
apcrias vel locum scarifices nisi de licencia sciencie astro-
rum, quia utilitas sciencie medicinalis exaltatur seu comen-

Do not let blood datur in hoc. Si volueris fleobotomari vel sanguinem

in a new moon. . , . . , - • .

minuere, non attemptes aliquid horum iacere donee novi- 10

lunium tantum crescat quod recedat a Sole per .4. vel .6.

gradus.1 Et cave ne sit Luna in Tauro, in Cancro vel Pisce

Evil M^ns for vel in Geminis. Et precave de aspectu Solis ad Lunam

ascendentem. Et similiter cum fuerit Luna in conjunccione

existens in signo aquoso.2 15

S4 b. Cave eciam ne fuerit Mercurius in constellacio ne ascen-

Ind'sat^rT"0' dente vel sibi oppositus, et similiter dico de Saturno. Et

Be bled in the utilior horarum ad apercionem venarum in ultima medietate

!he moonner °f mensis lunaris est, ita quod Luna sit lumine diminuta,3 et

1 Hoc est, quarto die vel sexta, quia quinta die non est 20
The advice of conveniens secundum sanctos et philosophos et poetas. Docetur
Bede and others. en-m -m £cc/esiasfica Historia Bede quod non est minuendum

quinta die et Servius ac Virgilius primo Enoydis dicunt quintam
fuge, etc. Septima tamen Luna potest homo sibi minuere.

2 Secundum Ptolomeum in Centilogio quando Luna est in 25
The reasons why Geminis non debet fieri minucio, quia tunc humores superflue
these signs are currun|- a(j locum humidum et generant, et non de facili con-

stringitur vena set rumpitur, cujus causam assignat, quia Gemini
habent respectum sue virtu tis ad brachia et ideo natura excitata
per virtutem Lune et Geminorum multiplicancium humores, et 30
(juia Luna humida est et Gemini nimis humidi, transmittit
humores ad locum respondentem Geminis, et hie est locus bra-
chiorum. Que signa sunt aquosa quere in principio libri, et ibi
invenies raciones signorum, et que sunt sanguinea et melancolica,
que colerica et fleumatica, et similiter de aspectibus, et posui 35
figuras horum.

3 scilicet, in tercia septimana mensis die .4. vel sexto vel
septimo.

3 Chapter lxxvi. V.

io9

quod sit in Libra vel in Scorpione, et cum nocive stelle in
earn non respiciunt. Et tunc est Luna deterior, cum fuerit
in secunda medietate reproba vel nociva.1

In diminucione vero sanguinis, non per apercionem The time for

. _ . , scarification.

venarum set per scarificacionem carnium, operandum est cum
fuerit Luna decrescens in lumine et non - respiciant ad ipsam
stelle nocive,3 set est i opposita stelle Mercurio, et quod The planets.
Luna sit cum Venere, vel respiciat ipsam Venus vel Mer-
curius. Cum vero Luna fuerit in constellacione ascendente,
io tunc habet dominium et potenciam in opere. '

Cum volueris sumere medicinam laxativam, consistat 85 a-
Luna in Scorpione vel in Libra vel in Pisce, set precave de J^*"
appropinquacione Lune ad Saturnum, quia tunc facit con- ^°^tellatlons t0
S^elare humores et medicinam in corpore. Et quanto ma^is Favourable

0 . constellations.

15 elongatur Luna a Saturno, tanto melior est, nee est timen-

1 et hoc fit cum fuerit in disposicione contraria predicte triplici
disposicioni.
3 aliter, nisi.
3 ut Mars et Saturnus.

2 ' aliter, et.

5 Secundum Ptholomeum in Centilogio, minucio per fleoboto- Ptolemy's advice
miam debet fieri in prima septimana Lune, quia tunc fluunt for phIebotomy :
humores ab interioribus ad exteriora sicut flumina a mari, propter
quod oportet quod purgacio fiat exterius, et hoc per fleobotomiam.

25 Similiter in tercia septimana a plenilunio per septem dies. Set in
secunda septimana et in quarta humores fluunt ab exterioribus ad
interiora sicut flumina ad mare, et tunc oportet quod purgatorium
penetret interiora, et hoc est medicina purgativa sive laxativa, etc.
Decrescens in lumine. etc., quia in libro Xovem judiann Astronomie

30 hoc docetur, et precipue in quarta septimana quia sanguis ille qui scarification in
per scarificacionem habetur est intercutaneus et aquosus, et quarta 0fetheSmoon?er
septimana est aquosa, quia frigida et humida, sicut docet Aristo-
tiles secundo Posteriorum. Quod enim dictum est de prima
septimana mensis lunaris et tercia secundum | Ptholomeum intelli- s$ a.

35 gitur de flebotomia, quia sanguis qui per hanc purgatur venit

ab interioribus et non est intercutaneus, set sanguis qui est intercutaneous
purgandus per scarificacionem est intercutaneus et ideo purgatur blood-
in quarta septimana propter causam dictam. Consimile omnino
est de purgacione per ventosam quia intercutaneus est.

n Chapter lxxvii. V. 29 p. 28, ed. 1509.

15 elongating elongantur MS.

110

Observe the

Eosition of the
un in the
zodiac,

and that of the
Moon.

The best signs

dum cum fuerit in Mercuric Sit itaque principium tui
operis secundum bonam constellacionem Lune et ejus ab-
senciam a nocivis stellis, et secundum ejus prosperitatem in
suo ascensu.1

Cum volueris dare aliquam medicinam, vide in quo signo 5
sit Sol, quod quidem poteris per presentem mensem cogno-
sces, si diligenter inspicias signa et menses in presenti
spera descriptos. Si enim sit in colerico signo oportet plus
acui medicina,2 in melancolica plurimum. Si autem in
sanguineo fuerit signo, oportet modicum acui medicinam, et 10
s; b. si in fieumatico minus. Nam secundum racionem ] et quali-
tatem signi et racionem quando Sol prolabitur. scilicet, in
signo, plus et plus constringitur ventris natura, et laxatur.
Preterea diligenter est attendendum utrum Luna sit in
colerico signo aut melancolico aut fieumatico. Si enim 15
ambo luminaria in colericis signis se receperint vel re-
spexerint, medicina tunc alicui data parum movebit. Si
vero in melancolico, aut nichil omnino aut multum parvum
accipientem solvet. Quod si in fleumaticis signis Sol et
Luna extiterint, facilime medicina sumpta duret, et precipue 20
si fuerit Luna in augmento.^

Conjunction of
Moon and
Jupiter.

1 Secundum Ptholomeum in Centilogio in recepcione medicine
non debet Luna esse cum Jove, quia ex bonitate Jovis confortatur
in tantum natura, ut destruat effectum medicine, et ideo per
contrarium debet opus dimitti quando Luna habet contrarias 25
disposiciones.

2 scilicet, quam in sanguineo et fieumatico.

3 Signum colericum est siccum, et melancolicum est magis
siccum, et siccum constringit. Signum vero sanguineum est
humidum, et fleumaticum magis quantum ad lubricacionem, et 3°
ideo laxant quia humidum lubricat et laxat.

5 Chapter lxxviii. V.

22 Verb. 19 (f. io8a, ed. 1493).

Ill

The following loot-note in our MS. appears as part of some texts : ' Plinius
dicit quod crescente Luna crescunt tocius corporis humores, scilicet, sputa,
Screatus, et egestionum superfluitates : decrescente Luna, decrescunt hec
omnia. Hec nature secreta potest quilibet experiri in seipso.'

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Cum fuerit Luna in capite vel cauda in uno signo, est dies 86 a.
cavenda in omnibus operibus, et non est capiti vel caude opposicio, Aspects of the
neque quartus aspectus neque trinus sive sextilis. Cum fuerit Moon'
Luna separata a malo, et juncta fuerit fortune, erit dies laudabilis.
5 Cum vero separata fuerit a fortuna et juncta malo, erit e contrario.
Et cum separata fuerit a malo et non fuerit juncta fortune, erit dies
cavenda. Si vero separata fuerit a fortuna et non fuerit juncta
malo, erit dies tota laudabilis. Et cum fuerit Luna cursu vacua,
erit dies ilia inutilis, nisi tantum ad quietudinem et introitus

10 balneorum et usus annore, quod est genus medicaminis quod
aufert pilos ; et maxime si fuerit in Scorpione. Item cum fuerit
Luna juncta pluribus planetis si fuerint plures earum fortune, erit
dies laudabilis. Et si fuerint plures eorum mali, erit dies cavenda ;
si vero fuerint equales, erit dies mediocris. Si vero fuerit con-

15 junccio Lune cum planetis retrogradis vel combustis aut cadentibus,
erit similiter. Item cum fuerit Luna longe a conjunccione
malorum, id est, cum j fuerit inter ipsam et malos plures gradus, 86 b.
erit ipsa dies laudabilis in operibus. Et si fuerit longe a con-
junccione fortune, erit cavenda in operibus. Et si fuerit Luna in

20 domo vel in exaltacione sua, vel in aliqua domorum Jovis longe a
conjunccione, erit dies laudabilis. Si vero fuerit in aliis locis, erit
mediocris. Hoc est esse Lune in longitudine ac proximitate sue
conjunccionis cum planetis tarn in conjunccione quam in opposi-
cione et in quarto sive trino aspectu vel sextili. Intellige.

25 Explicit pars secunda de regimine sanitatis regum
principum ac dominorum.

25 de. Herat MS.

lncipit pars tercia hujus iibri de consideraciom-
bus et utilibus reipublice et regnorum sive naturali-
bus sive moralibus, cnjus capitulum primum est de
alkimisticis. I

E proprietatibus et qualitatibus et virtutibus qua- 5
Properties of I rundam herbarum, et de earum utilitatibus, brevi

tractatu in sequentibus determinabimus. In aliis
Earlier treatises siquidem libris nostris plene de proprietatibus lapidum et
stones. viribus herbarum et naturis plantarum declaravimus, et ideo

que nunc sunt dicenda de plantis et de lapidibus quantum ad 10
presens opus sufficiunt. Set scire debes, O Alexander,
quod sicut in plantis divise x sunt nature diverseque vires
divinitus indite, sic et in lapidibus diverse inveniuntur
species et virtutes, quarum pulcritudines et utilitates precio
The uses of inestimabiles maxime et principaliter conveniunt regie 15

precious stones * •*•

for ornament and magestati ; decorantur regum diademata lapidibus preciosis,
quorum pulcritudine visus juvatur, animus delectatur,
dignitas ornatur ; et eorum virtute gravissime egritudines
a corporibus expelluntur, sine quibus parum efficax est
medicina ; et ideo utuntur medici eis in medicinis ad morbos 20
gravissimos expellendos. Ingens vero virtus et mirabilis
87 b. tarn in plantis quam in lapidibus est collata, set hu'mano
generi est occulta. Set nos in libro de lapidibus et in libro
de plantis exposuimus eorum proprietates plenius et virtutes.

The greatest Inprimis, O Alexander, tradere tibi volo secretorum 25

secret, . . .

maximum secretum, et divina potencia juvet te ad per-
take the stone ficiendum propositum, et ad celandum archanum. Accipe

which is not a 1 • i i i m • i

stone, ergo lapidem ammalem, vegetabilem, et mineralem, qui non

est lapis, nee habet naturam lapidis. Et iste lapis assimi-
latur quodammodo lapidibus moncium minerarum, et planta- 30

1 vel, diverse.

5 Chapter lxxix. V. 25 Chapter lxxx. V.

ii5

rum, et animalium : Et reperitur in quolibet loco et in which is found

quolibet tempore et in quolibet homine: Et convertibilis

est in quemlibet colorem: Et in se continet omnia ele-

menta : Et dicitur minor mundus. Et ego nominabo called the lesser

, .a. world.

5 ipsum nomine suo quo nominat ipsum vulgus, scilicet,
terminus ovi, hoc est dicere, ovum philosophorum. Divide or the phiioso-
ergo ipsum in quatuor partes : quelibet pars habet unam Dhrideitinto
naturam. Deinde compone ipsum equaliter et proporciona- fourparts-
liter, ita quod non sit in eo divisio nee repugnancia, et
io habebis propositum, Domino concedente. Iste I modus est ss a.
universalis, set ego dividam tibi ipsum in operaciones
speciales. Dividatur itaque in quatuor, et duobus modus
fit bene et sine corrupcione. Ouando ergo habueris x aquam of the nature of

, . o 11,. the four elements.

ex aere, et aerem ex igne, et ignem ex terra/ tunc habebis
«5 plene artem. Dispone ergo substanciam aeream per d is- unite them in

o . ,. i , • • • <•• due proportion :

creccionenv et dispone substanciam terream per humidi-
tatem et caliditatem i donee conveniant et conjungantur,
et 5 non discrepent nee dividantur. Et tunc adjunge eis add fire and

c J ° water,

duas virtutes operativas, aquam et ignem, et tunc comple-
20 bitur opus. Quia si permiseris aquam solam 6 dealbabitur.7 and you can

* *» *■ *■ ' make silver or

et si junxeris ignem 8 rubefaciet,9 Domino concedente. gold-

Et pater noster Hermogenes qui triplex 10 est in philo- The Emerald

... , ,... Table of Hermes.

sophia optime prophetando dixit :

Veritas ita se habet et non est dubium, quod inferiora
25 superioribus et superiora inferioribus respondent.

1 id est, sepera quodlibet a quolibet. 2 complete.

3 id est, per modos proprios et discretos qui docentur in hac
arte.

4 quia per aquas acutas debet teri et ablui, et per calorem ignis
30 vel solis torreri. 5 ut.

c scilicet, cum aere et terra.

7 id est, net argentum (vel faciet).

8 scilicet, ad aquam et aerem et terrain.

9 id est, faciet (vel fiet) aurum.

35 M triplex quia fecit, scilicet, naturalem, moralem, et metha-
phisicalem, sub naturali habetur alkimia.

22 Chapter lxxxi. V. Two chapters (p. 173) in the Achillini text come
before this, found in Book XIII of the Hebrew text.

Gold and silver
in alchemy.

Things wax and
wane with the
Moon.

Alchemical
secrets.

Distillation.

Operator miraculorum unus solus est Deus, a quo des-
cendit * omnis operacio mirabilis.

Sic omnes res 2 generantur ab una sola substancia 3, una
88b sua sola disposicione.

Quarum pater j est Sol,4 quarum mater est Luna.5 5

Que portavit ipsam naturam per auram in utero,0 terra
impregnata est ab ea.7

Hinc8 dicitur Sol causatorum pater, thesaurus miracu-
lorum, largitor virtutum.

Ex igne9 facta u est terra10. 10

Separa terrenum ab igneo,12 quia subtile dignius est grosso,
et rarum spisso. Hoc fit sapienter et discrete. Ascend it
enim de terra in celum, et ruit de celo in terram.13

1 per creacionem et regimen universale mundi.

2 scilicet, naturales. 15

3 scilicet, celestis.

4 scilicet generans et producens sub Deo.
6 Sic omnes res, scilicet, naturales, istud potest exponi alkimi-

stice et figurative de auro et argento, quia in rebus humanis
temporalibus omnia fiunt per aurum et argentum. Unde per 20
solem potest intelligi aurum et per lunam argentum, et hie est mos
alkimistarum. Et terra quantum ad res humanas impregnatur
et fecundatur per argentum, et aurum est pater miraculorum, et
cetera, id est, per ipsum fiunt mirabilia in humanis rebus.

6 scilicet, qui est terra, quia, scilicet. 25

7 Quia a virtute Lune dependent naturales proprietates rerum ;
sicut enim ipsa crescit et decrescit, sic omnes res inferiores
habent suis modis crementum et decrementum. Et quia Luna
est propinquior terre, ideo recipit virtutes omnium stellarum cum
propria virtute, propter quod est tanquam uterus plenus fecunditate 3°
et fetibus, quibus terra impregnatur, id est, recipit virtutem et
fetum ab ea, et producit res infinitas.

8 id est, similiter.

9 id est, ex colera. 10 id est, melancolia.

11 Ex igne /acta, est alkimisticus intellectus sub figurativis locu- 35
cionibus que exponuntur hie breviter sicut omnia istius capituli,
quia magna et longa exposicio traditur in libris alkimie, de quibus
nullo modo posset tradi sciencia hie propter prolixitatem, nee decet
propter secretorum magnitudinem.

12 scilicet, per separacionem terre ab igne. 40

13 Per distillaciones, scilicet, et sublimaciones usque ad summi-
tatem vasorum et iterum colligitur in fundo eorum, quia sepius
fiunt sublimaciones et distillaciones earum rerum.

ii7

Et inde interficit ' superiorem et infericfrem virtutem.
Sic ergo dominatur 2 inferioribus et superioribus | et tu 89 a.
dominaberis sursum et deorsum, tecum enim est lux lu- Alchemical

change.

ninum,3 et propter hoc fugient a te omnes tenebre. Virtus
5 superior vincit omnia.4

Omne enim rarum agit in omne densum. Et secundum
disposicionem majoris mundi currit hec operacio, et propter
hoc vocatur Hermogenes triplex in philosophia.5

1 id est, operacio alkimiste interficit, id est, corrumpit et mutat
ioqualitates rerum sensibiles inferiorem virtutem scilicet, rem supra

quam operatur, que primo inferius est in vasis convenientibus et
postea sublimatur et distillatur et sic fit superior, et sic interficitur, id
est, corrumpitur et mutatur a qualitatibus vilioribus ad nobiliores.

2 scilicet, hec sciencia vel operacio alkimie.

1p ?' scilicet, liber quern fecit ei qui vocatur lux luminum, in quo
clarius exposuit hanc scienciam alkimie.

4 id est, operacio artis virtuosa que superat et vincit omnia que
hie fiunt.

5 Onuie enim rarum agit in omne densum, ut scilicet, hec medi-
20 cina preparata quia rara est in fine et subtilis, agit in densum, scilicet,

in metallum vile quod densum est ut fiat nobile, sicut cum plum-
bum fit aurum et cuprum argentum.

Accipe lapidem animalem, etc. (p. 114). Omnes auctores propter Thepreserva.
magnitudinem secretorum occultant scienciam alkimie per verba et Nereis of6

25 opera methaphorica et figurativa, et hoc eis inspiravit Deus ut soli alchemy,
sapientissimi et optimi earn percipiant propter bonum reipublice pro-
curandum. Lapis igitur sumitur primo methaphorice pro omni eo what is the
super quo incipit operacio alkimie. Et hoc potest esse res mineralis, philosophers
ut sulphur et arsenicum, set melior est res vegetabilis ut fructus et

3° partes arborum et herbarum, optime vero sunt res animates ut in material it
sanguis ovum et capilli, et maxime partes hominis, et inter iHas m^m^m?de
sanguis, in quo ad oculum distinguntur quatuor humores, scilicet, broken up into
fleuma, colera, sanguis, et melancolia. Alkimista igitur querit its h"mour?,
separare hos humores abinvicem et purgare quemlibet a quolibet.

35 Et cum per difficilia opera fuerint redacta ad puras simplicitates and recombined
suas, tunc commiscentur secreta proporcione et certissima, quibus Wlth mercury
additur argentum vivum postquam mortificatum fuerit et sublima-
tum pluries. Similiter calx sive pulvis metalli vilioris de quo fiet
nobilius. Et similiter nobilioris. Et post hec incorporentur

40 adinvicem donee fiant unum corpus. Et tunc proicitur in
metallum vilius liquatum et fit nobilius. Set in omnibus hiis sunt
opera difficilima et magnarum expensarum ad que opera soli difficult I'L ex-
sapientissimi et divites | possunt pervenire. Per hec expone pensive task.
capitulum hoc. Et coleram vocat ignem, quia dominatur in ea, 89 b-

45 At foot off, 8pa : ' alterans, introducens, determinans et figens.' corr.

R 89 b. Capitulum secundum de mirabilibus lapidibus.

a stone which P"* T de mirabilibus hujus mundi est lapis ille qui pugnat

floats in storms. I ' . . . .

1 ^cum aquis et ventis : vides enim assurgere super aquas

quando currunt aque cum ventis, et nascitur in mari Medi-

terraneo. Cujus proprietas est hec ; si arriperis hunc 5

lapidem et posueris ipsum in alio lapide, et tecum portaveris,

No enemy can non es^ possibile quod aliquis excercitus possit durare contra

stand against its r ^ ^ x

bearer. te vei tibi resistere, set fugiet precipitanter coram te.

Two other stones, Sunt et duo alii lapides preciosi mirabilis virtutis qui

red and white, . ..... ..

found in salt inveniuntur in locis tenebrosis, quorum unus est albus 10

et alter est rubeus, et reperiuntur in aquis salinaticis *.
the white floats Eorum operaciones sunt hee ; albus incipit apparere super

after sunset ; . . . . r .

aquas in occasu sons et permanet in superncie aquarum
usque ad medietatem noctis et tunc incipit descendere
90 a. deorsum, et in ortu solis proveniet ad profundum : | lapis 15

the red floats vero rubeus contrarium operatur, quia incipit apparere
in ortu solis usque ad meridianam horam, et incipit occidere
usque ad occasum solis. Horum lapidum proprietates sunt

The red stone hee: si suspenderis de lapide rubeo unum pondus denarii in

makes all horses , . ., . .. . . .

neigh; uno equo tui excercitus, equi excercitus tui non cessabunt 20

hinnire donee auferas ipsum lapidem. Et operacio lapidis
the white stone albi est per contrarium quod nunquam hinnient donee eum
silent.' e tollas. Valent ergo multum ad insidias excercendas et ad

opus excercitus. Proprietas istorum lapidum est hec: si
The stone in the duo litigaverint adinvicem, ponatur albus lapis in ore alte- 25
iidgant°shows rius ; si ei pertineat justicia, loquetur incontinenti ; alioquin

the justice of his , .. ,. r •. • • t i

cause. obmutescit quamdiu merit in ore ejus. Lapis vero rubeus

per contrarium operatur.
The subject of Et ego determinabo tibi proprietates et virtutes lapidum

the following . „ . ,

treatise. et incantamentorum et de quibusdam plantis in sequenti 30

tractatu.

Explanation of et humorem aereum qui est in loco sanguinis in rebus inanimatis
{•umours vocat aerem, et flegma in quo dominatur aqua sive habundat

vocat aquam, et melancoliam in qua dominatur terra vocat terrain ;

et hoc figurative secundum proprietatem hujus sciencie. 35

1 id est, salsis vel marinis.

1 Chapter Ixxxii. V.

119

Capitulum .3. de gencrali cognicione sive universali planta-
rum mirabilium.

TU plene novisti ex precedentibus tractatibus meis in qui-
bus trac tavi tibi de naturalibus et secretis nature, quod 90 b.
5 gradus et disposicio plantarum est post gradum et disposi- The disposition
cionem mineralium, secundum essenciam. Et quod quelibet of planti'
planta recipit formam propriam secundum suam originem et
naturam a superioribus naturis x vincentem et dominantem
in ea. Et vincens in plantis est aquea natura, et in minera- Plants waterj . in
10 libus lapidibus est terrea natura. Recipit ergo natura "ature" ,

* * ° Stones earthy.

plantarum extensionem sicut idem recipit aquam per motum

et impulsionem ventorum in suo loco. Et sicut aqua est The figures of

.. _ . . - plants are

diversarum figurarum, quia in eo sunt multe figure, sic diverse.
accidit in plantis, quia omnes figure reperiuntur in plantis.
15 Est itaque vincens in plantis aqua, et non extenditur nisi

per dififusionem. Et operator dissolucionis aquarum est Mercury is the

, - _■ . . planet of water.

perpetuus, incessanter operans in suo celo, Mercunus sci-
licet ; quoniam universaliter verum est quod unusquisque
planeta regit et disponit et convenit et assimilat quedam
20 sue nature. Verbi gracia, Saturnus tenet terram, Mercurius The planets of

.the elements.

aquam, Jupiter aerem. Sol ignem. Et non reperitur hec |
conveniencia2 in planetarum operibus mutabilibus, set in 91 a.
operacionibus quas semper habent continuas et perpetuas The conespon-
per virtutem superiorem universalem,3 que est super omnes ments and

. t^ , . . , planets.

25 virtutes, istarum operacionum. Et hie non est locus ad
demonstrandum de hiis arduis, set ideo feci mencionem quia
necessarium et nimis utile est tibi propter sequentem tracta-
tum in quo determinabimus de singularibus et individuis
quarundam vegetabilium plantarum. Cognicio igitur pro-

30 1 id est, a celestibus.

2 scilicet, rerum inferiorum ad eos.

3 scilicet, per virtutem Dei et angelorum et per naturam uni-
versalem.

1 Chapter lxxxiii. V.

I20

Philosophers and prietatum istarum rerum spectat ad philosophos, cognicio
vero operacionum naturalium spectat ad medicos.1

Et nolo tuam clemenciam latere (vel prudenciam), quia
Plants governed omne carens lumine de numero vegetabilium a Saturno

by Saturn, m

regitur et ei attribuitur. Et quicquid vegetabilium est 5
by Mercury, floridum luminosum a Mercurio regitur et ei attribuitur.

Et quicquid vegetabilium est floridum non ferens fructum,
by Mars, Marti attribuitur et per ipsum regitur. Omne enim vegeta-

by the sun. bile floridum et fructuosum Soli attribuitur et per ipsum

91 b. regitur. Deinde compone et junge | has divisiones, et 10
Two or more dicas omne vegetabile ferens fructum non florens, sicut est
apknt.8<M palma, attribuitur Saturno et Soli. Et omne floridum non

ferens fructum causatur a Mercurio et a Marte.
Ho« plants are Item quedam vegetabilia sunt per ramos 2, quedam per

propagated. . , .....

semina, quedam nascuntur sine semine et sine plantacione. 15
Each kind of Patet ergo luce clarius ex predictis quod quelibet species

plant has its i >wn i_m* 1 i i« •• • •> t •

disposition from vegetabilium habet disposicionem propnam queJ complexio-

its planet, . . . . ....

natur. et lmitatur virtutem unius planete, et ei assimilatur et

attribuitur. et habet aliam proprietatem que 3 associatur et

attribuitur virtute duorum planetarum 4 vel plurium, secun- 20

and its properties dum quod potest suscipere. Et juvat unamquamque pro-
are enhanced by * J * ^ *

Sa^et?fthe pi'ietatem ejus quod ei attribuitur, scilicet, ilia virtus
naturalis planete," scilicet, que G disponit suam speciem in
colore et sapore et odore et figura. Et anima racionalis
omnes istas proprietates et virtutes colligit,7 quoniam 25

92 a. occurrunt ei et inmutantur per earn s ; | et facit eas durare
The anima per tantum temporis quantum sibi difnniunt et designant ex

racionalis co- . °

ordinates them, sua virtute. quia non est actus sine motu et non est operacio

sine Deo 9 nee sine termino.
The properties Et sic invenies quamdam speciem vegetabilium nocivam, 30

1 propter corpora humana.

2 scilicet, plantatos. 3 qua. 4 sicut exemplificatum est.
5 scilicet, planete sicut exemplificatum est.

c que virtus, scilicet, planete.

7 per suam industriam. 35

s scilicet, per studium et experienciam, ut patet in confeccione
medicinarum.

9 qui dat scienciam anime omnem.

121

ct quamdam speciem sanativam. Et quedam species of plants are

n r . e diverse and

generat leticiam, et quedam gaudium, et quedam facit strange.
amorem, et quedam odium. Quedam ferentibus ipsam
tribuit reverenciam et honorem, et quedam abjeccionem

5 tribuit et contemptum. Et quedam facit videre falsa
sompnia, quedam verissimam visionem. Quedam generat
probitatem et fortitudinem, et quedam pigriciam et debili-
tatem. Quedam sanant corpora et servant a venenis morti-
feris, quedam corrumpit corpora et infert mortem. Et ego

io faciam tibi mencionem de hiis speciebus cum argumentis et
probacionibus manifestis.1

Capitulum .4. de plantis in speciali mirabilibus, scilicet, dc 92 b.
qualitate et proprietate quarundam plantar 11m et virtute.

Lla quippe species vegetabilium que generat reverenciam The plant which

-1 ■ r x . brings reverence

et honorem est quedam arbor habens folia convoluta, and honour to

its wearer.

forma vero est rotunda, et fructus ejus similis2. Virge
ipsius arboris sunt humide et odor suavissimus. Qui igitur
evellit ipsam in nomine suo3 et portat secum, pro certo
adquirit sibi reverenciam et honorem.
20 Est et alia arbor que surgit in longitudine unius brachii a plant which
habens folia longa, humida, habencia in se lineas albas, bearer.
Qui vero portaverit de substancia illius arboris exaltabitur.

Est et alia arbor habens folia sua jungencia et ejus Another brings

1 De ista doctrina Aristotilis sciendum est hie, quod sicut As with free win
25 dictum est in principio libri vel a principio libri, quod virtutes and the stars-

celorum et stellarum non cogunt liberum arbitrium set mutant
complexiones corporum, ad quarum mutacionem excitatur mens, sympathetic
ut sine coaccione velit gratis illud ad quod excitatur • sic est hie properties of
de virtutibus lapidum et vegetabilium, quod mutant et alterant plants.31"

30 complexiones, et complexiones altera |te alterant animos ad varios 92 b.
effectus et opera sine coaccione voluntatis, sicut homo per species
et virtutes rerum presencium excitatur ad varios affectus, ut
per species amicorum et sociorum excitatur ad multa, et per res
speciosas ut mulieres, et per cibos et potus presentes, et per

35 inimicos et per medicinalia bona et mala excitatur ad multa.

2 scilicet, folio. 3 id est, pro se ipso.

12 Chapter Ixxxiv. V.

32 virtutes] virtututes MS.

122

valour and palmites exceduntur super terram, cujus odor bonus. Qui

istam portaverit erit levis, probus, letus, et audax : cum

isto vero bonum est pugnare vel litigare, quoniam suus

adversarius subcumbit, et ipse in suis operibus triumphabit.

Et de speciebus arborum est quedam species que habet I 5

93 a- cuspides et plantatur et habet folia oblonga, et amittit folia

sua antequam ferat flores, et habet tres flores oblongos,

rubeos, suavis odoris. Qui ipsos flores comedit, accidit ei

Another makes risus atque gaudium. Oui vero evellit earn cum cuspide et

any woman i o «*

thought of to foliis, et suggit florem cogitando de aliqua persona feminea. 10

the bearer. facit earn succendi in amorem ejus.

a Chinese plant Est et alia arbor que vocatur androsmon que nascitur in

which makes a ««»«•«•• ••

man obedient terra Sin, et est complexa habens folia sicca et parva nimis,

and faithful. ... ... 5 n-

et semina nimis parva, rotunda, intrinsecus alba. bi tu
ergo sumpseris septem grana de seminibus in nomine ali- 15
cujus persone, et triveris ea in nomine ipsius in ortu
Luciferi et Veneris, ita ut radiis ipsorum tangant ipsa, si
dederis ei bibere, scilicet, ilia septem grana trita, aut
comedere, permanebit timor tuus et amor in corde suo et
semper obediet tibi toto tempore vite sue. 2°

Another causes Et de speciebus plantarum est quedam planta que generat
langorem, cujus cuspis plantatur, cujus palmites extenduntur
93 b. per unum bra chium, cujus flores sunt albi precedentes folia,
non ferens fructum. Proprietas ipsius est Martis et Mercurii ;
ejus natura est ignea et aerea. Qui portat hanc herbam secum 25
nunquam illo tempore erit sine langore donee reiciat ipsam.

Another cures Est eciam de genere plantarum quedam herba sanativa,

catarrh and m o ± t.

melancholy, &c. cujus semina seminantur, cujus racemi sunt quadrati, cujus

folia sunt rotunda, cujus flores sunt celestis coloris, cujus

semina sunt rubea, cujus odor suavis, boni effectus. Qui 30

biberit ex ea vel odoraverit ejus odorem sanabitur de cattarro

vel de melancolia et de sollicitudine et de timore et de

frenesi et frigore, et de multis aliis infirmitatibus.

a plant which Est l (eciam alia planta que dicitur fertilidon, cujus pro-
causes hate.

pnetas est generare odium et contemptum.) 35

1 aliter, hec generat odium (in marg.).

12 androsinon in marg.) 34-5 Omitted in MS.

123

Et alia planta que dicitur macrafon, et hec est validissima a plant which

causes love.

ad amorem et reverenciam.

O Alexander, perfeci tibi quod promisi tibi recitare, et He virtuous in

..... . . your use of these

solvi plena solucione. esto ergo semper virtuosus tnumphator, secrets.
5 et Deus gloriosus te regat et dirigat et custodiat ; cujus |
bonitatem omnis percepit creatura. 94 a.

Capitulum .5. de mirabilibus justicie et de bonis que A

nascuntur ex ipsa.

IUsticia est commendacio (sive condicio) laudabills de What Justice is.
proprietatibus Altissimi simplicis et gloriosi. Unde et
regnum debet esse ejus quern Deus elegit et constituit
super servos suos, cui committenda sunt negocia et regimina
subditorum, qui debet speculari et defendere possessiones et
divicias ac sanguinem subditorum et omnia opera eorundem,
15 sicut deus eorum. Emo in hoc assimilandus est Deo, et ideo J"5""'.8 r. ,

" S> ' likened to God.

oportet regem assimilari et imitari Altissimum in omnibus
suis operibus. Deus vero sapiens est atque sciens, et ejus
preconium * et ejus nomina gloriosa sunt in ipso, et magni-
tudo ejus dominii major est omnibus et supra comendacio-
20 nem, ergo et sapiencia ejus est supra omnem comendacionem :
contrarium ejus2 injuria et ejus oppositum est injusticia.

In justicia extiterunt celi creati et constituti sunt super The heavens and

p* earth are founded

terram : in justicia eciam missi fuerunt prophete sanctissimi. on justice.
Justicia autem est forma intellectus quam creavit Deus glorio-
25 sus, et perduxit cre|aturam suam ad ipsum, et per justiciam 94 b.
edificata est terra et constituti sunt reges, et obediunt et The praise of

o ' Justice.

domesticantur subditi ; per ipsam domesticat terribile z et
appropinquat remotum,4 et salvantur anime et liberantur
ab omni vicio, et erga reges suos ab omni corupcione.

30 ' aliter, a. (preconia). 2 scilicet, Dei.

3 scilicet, hostes et inimici.

4 ut gentes remote a justis regibus et imperatoribus venerunt ad
amiciciam eorum et subjeccionem propter justiciam eorum sicut
historie docent.

7 Book III, Chapter Ixxxv. V.

124

A king's justice
is better than
irood weather.

The saying of
i he Chaldees.

Understanding
is the final cause
of a king's
deeds.

95 a

Justice and
understanding.

Justice, open or
hidden.

A king in his
justice likened
to the Most
High.

Et propter hoc dixerunt Indi, Justicia regnantis utilior
est subditis quam fertilitas temporis. Et adhuc dixerunt :
dominator Justus melior est quam plurima fortuna. Inventum
eciam est(scriptum vel)sculptum in uno lapide,linguaCaldea:
Rex et intellectus sunt fratres alter altero indigens, nee suf- 5
ficit unus sine reliquo. Et omnes res in universo creantur
a justicia, et ipsa est causa * intellectus qui ponit ejus
esse et (essenciam vel) operacionem. Ipsa 2 est actus ejus.
Ipse13 est judex Justus, ergo et essencia justicie et radix
ejus ab intellectu. et ipse4 est operans et deducens earn 10
ad hoc ut sit, ipsa 5 est ejus potencia et operacio, | ipsa est
ejus intencio et ipsa 6 est speculacio sciencie7. Ipse, id est,
finis intellectus est judex operans et recipiens id quod per-
venit ex actu8, et in eo quod9 recipit est ipsa justicia.10

Apparet autem quod justicia est duplex, manifesta et oc- '5
culta. Manifesta, quando manifestatur ex actu operante justa
opera ; in condicionibus justicia est recta ponderata et men-
surata per ipsum intellectum,11 et judicium ex ipsa sortitur
nomen. Occulta, vero, est fidelis credulitas judicis operantis
opera sua 12 et certitudo ac conformacio suorum dictorum. 2°

Apparet ergo, ut prediximus, quod rex assimilatur in
justicia simplici Altissimo, et propter hoc convenit ei ut sit
firmus et summus in omnibus operibus suis, propriis et
communibus. Qui ergo declinat a propria vel communi
justicia, non est justicia Dei in eo ; set ille justiciam Dei 25.

I scilicet, finalis quia intellectus operatur propter justiciam,
et justicia dei est causa efficiens, quia justicia dei fecit intellectum
et omnia. 2 scilicet, justicia.

s scilicet, Intellectus. 4 intellectus.

5 scilicet, justicia. c justicia, scilicet. 30-

7 scilicet, sue : hoc est intellectus quia hanc speculatur.

8 suo justo. 9 scilicet, intellectus.

10 scilicet, ex actu justo : est quodammodo, scilicet. Hoc dicit
propter nimiam convenienciam et conformitatem justicie ad intel-
lectum justum, ut non solum dicatus Justus set quasi ipsa justicia. 35

II et patet cuilibet.

12 id est, quando fideliter credit operari et dicere justa judicia
licet non appareat hominibus.

3 plurima fortuna] pluvia serotina V

20 conformacio] confirmacio V

125

habet1 qui considerat quid possit 2 justicia Altissimi, et
quod voluntas ejus sit in hiis que vult Altissimus. Et qui
credit totaliter in hoc, quia per ejus fidem consequitur legem
que est perfeccio dominii. | Et prout apparebit justicia in y5 h
5 operibus suis, complectitur corda subditorum, qui prout
apparebunt opera sua, sic fient et sencie(n)t opera3 sub-
ditorum de ipso, et judicabunt subditi de ipso.

Et proprietas justicie et communitas sunt in diversis justice is rda. ,
gradibus, et transgressiones justicie inde dififerunt. Et
jo justicia est nomen relatum4 ad aliquid dictum, et justicia
est correccio injurie et rectitudo statere et fortitudo status
rerum et forma mensure, et est collectivum 5 nomen spectans
ad curialitatem et ad modos largitatis et ad operacionem
bonitatis. Et justicia dividiturin divisiones, quia est justicia The justice of

J J judges.

>5 que spectat ad judicium apud judices, et est justicia pertinens The justice of

11 • • •••r, ... , . «•. .all men.

ad hominem in raciocimo b sui ipsius, et in hns que sunt
inter se et Creatorem suum. Statue ergo justiciam in hiis
que sunt inter te et populos, scilicet, commensuraciones
morum et federa signata ac firmata per justiciam. Et ego

2o exem]plificabo tibi formam laudabilem sapienciam philoso- 96 a-
phicam valde caram, que monstrabit tibi quicquid est in A likeness of
hominibus universaliter, que complectitur regnum subdi-
torum et demonstrat gradus eorum, et qualitates et radices
ejus, quod oportet habere de justicia in quolibet gradu.

25 Dividitur ergo in duas divisiones circulares 7 spericas, et The likeness
in ea que continentur cum eis, et quelibet divisio est unus divided into two
gradus. Incipe ergo a quavis divisione et dabit tibi illud

1 in eo. 2 poscit. 3 erga ipsum.

4 quia refertur ad multa, ut ad Deum et proximum et seipsum
30 regendum, et ad judicia et causas judicandas ut subjungit.

5 quia justicia colligit multa ut subjungit.

6 id est, in racionali regimine secundum apostolum ; ' raciona-
bile obsequium vestrum ' [Rom. xii. 1].

7 dividitur ergo in duas divisiones circulares \ etc., scilicet, celestes 96 b>

35 et elementares que sunt, circulares et sperice partes mundi que a Natural and
Deo create sunt ordinata justicia naturali. Et alia pars justicie UV1 Just
est in rebus contentis in eis et precipue inter homines, et prose-
quitur de utraque parte justicie, scilicet, naturali et legali sive

1 possit corrected to poscit

126

like those of the
firmament.

96 b,

quo nichil est preciosius, videlicet, circulum firmamenti cum
aliis circulis celestibus et angelicis spiritibus qui sunt in celis.
Et quando l fuerunt ordinaciones sive regimina tarn in
inferioribus quam in superioribus ad conservanciam hujus
mundi, visum est mini debere incipere tali modo in mundo, 5
et hec est utilitas hujus libri et hec est ejus figura.2

Dc creacione primordialis mater ie.

Mundus est ortus seu viridarium, ejus materia (vel sub-
stancia vel sepes ejus) est judicium (scilicet Dei angelorum et
hominum): Judicium est dominator | vallatus (vel dominacio 10
vallata) lege : Lex est qua rex regit regnum : Et rex est
pastor qui defenditur a proceribus : Proceres sunt stipendiarii
sustentati pecunia : Pecunia vero est fortuna que colligitur a
subditis: Subditi autem sunt servi quos subjecit justiciar Ju-
sticiavero estqueintenditurperse,inqua est salus subditorum. 15

morali et civili. Naturalis justicia refertur ad creacionem mundi
et partium ejus. Civilis justicia refertur ad judicium Dei et
angelorum de hominibus et ad justiciam hominum inter se.

1 aliter.cum.

This figure does not appear in any Latin MS but is found in the Arabic
and Hebrew.

127

Capitulum sex turn dc creatis, in quibus atteuditur justicia B

naturalis et quot sunt celi.

SCias quod illud primum quod creavit Altissimus gloriosus The Most High
.... , .•■..- r first created in-

est simplex spintualis substancia1 in fine perfeccionis et teUjgences,

5 complementi bonitatis, in qua sunt forme rerum omnium, et

vocatur intelligencia ; 2 et deinde ex alia substancia 3 exivit 4 thep thaanima

° ' untversaus,

alia substancia minor gradu suo | que vocatur universaliter 97 a.
anima.

Et alia substancia est que vocatur hyle5 (aliter, et pro- then the hvie,
io gressa fuit ex ilia anima alia substancia que vocatur hyle),

1 Simplex substancia etc., cum velit hie quod substancia ange-
lica sit simplex, intelligendum est quod dicitur simplex per
privacionem materie corporalis et per privacionem quantitatis : est
tamen vere composita ex materia et forma spiritualibus, et sic

15 anima, secundum quod vult secundo Methaphisice quia substancie
incorporee habent materiam.

2 quam Christiani dicunt angelum. Forme rerum omnium,
scilicet, creatarum, quas philosophi et theologi vocant non solum
formas set species et similitudines rerum, quia angeli per illas Angels.

20 species cognoscunt sicut anima racionalis recipit species et
similitudines rerum.

3 id est, ex alia materia spirituali et alia forma secundum
speciem, etc.

4 scilicet, per creacionem a Deo factam.

25 5 Hyle est materia corporalis omnium rerum corporalium et est Materia cor
ante commensuracionem quantitatis, ante, scilicet, in ordine poraUs-
nature non temporis, vel ante commensuracionem quantitatis
determinate alicujus corporis specialis, ut ante celum et elementa
quatuor et mixta. Ante tamen, per ordinem nature non temporis,

30 quia hec materia est res hujus generis, substancia corporea, que
tamen creata fuit a principio mundi in celo et elementis et mixtis,
quia res generis non potest esse per se set semper sub altera
specierum suarum vel sub utroque, et hoc est corpus simpliciter ut Corpus _
dicit hie, id est, corpus in communi et universale ad omnia cor- Sl'"* e

35 pora, ut celum et generabilia et corruptibilia, scilicet, ad elementa
et mixta. Et huic sentencie concordat Averoys dicens quod

1 Chapter lxxxvi. V.

9 The second of these readings is that usually found. It is added in the
margin.

128

ante commensuracionem, que extenditur in longitudinem
et latitudinem et pro fund itatem, in quo factum est corpus
simpliciter.
then the place Deinde corpus habens figuram nobilissimam que superat

of the spheres. . «.!*.•■

omnes figuras et est venor comparative et antiquior et 5
remansit in loco uno sperarum et planetarum id quod
fuit purius ex eo et quod fuit simplicius.
The sphere of Prior ergo sperarum est spera circumdans usque ad

the Moon. . _ „ . ,. .

Ten heavens terminum spere Lune. iLt sunt decern cell, unum intra
aliud infra se invicem. Prima ergo et superior sperarum | i<
«j7 b. est spera circumdans 1 : deinde infra ipsam spera siderum.
from the outer post qUam est spera Saturni, et sic usque ad speram Lune.

sphere to that x A * *

of the elements.

materia habet dimensiones interminatas, quia corpus in universale
habet dimensiones ante in ordine nature quam celum et elementa
et mixta, que habent dimensiones determinatas per suas naturas 15
specificas, etc.
The ninth 1 Spera circumdans, scilicet omnia, scilicet celum nonum, et est

sphere. celum aqueum et empireum, ut intelligamus hos duos celos hie ab

Aristotile comprehendi sub spera continente, quia primo Metha-
phisice facit mencionem de celo decimo quod est empireum, 20
circumdans, scilicet, omnia visibilia : et hec habet duas speras,
scilicet, celum empireum et celum aqueum. Hii duo celi sunt
invisibiles mortalibus et circumdant .8. celos inferiores et .4.
speras elementorum, unde quatuordecim sunt spere mundi. De
istis autem decern celis non solum theologi set philosophi loquntur, 25
ut antiquissimus Pictagoras et Aristotiles in secundo Methaphisice,
in translacione Boecij, et Messalama astronomus in libro De
causis orbis, et commentator Ptolomei super Abnagesti. Novem
Are there nine or enim celos ponunt philosophi, et quod nonum sit aqueum ignora-
ten spheres? verunt, set pauci philosophi posuerunt decimum nee nominaverunt 3°
ipsum nomine speciali, quod est empireum : illi tamen quos
nominavi posuerunt decimum. De hiis speris celorum et ele-
mentorum reperitur exposicio superius ante librum hunc, et
similiter figuracio.

8 Chapter lxxxvii. V.

9 decern] novem V.

16 Footnote in MS. : ' Substancia corporea, est primum subjectum gene-
racionis et corrupcionis, et cum res reducitur ad illud tunc vocatur materia
prima rerum generabilium et corruptibilium, quia res illius generis est in
potencia ad omnia generabilia et corruptibilia.'

129

scilicet, post quam est spera Jovis, et post spera Martis, et
post spera Solis, et post spera Veneris, et post spera
Mercurii, et post spera Lune, infra quam est spera elemento-
rum que sunt ignis, aer, aqua, terra. Ergo terra est in medio The earth is in
5 elementorum omnium, et est densior substancia inter corpora
et spissior essencialiter.

Et postquam ordinate fuerunt hec spere, quedam in The spheres

.... ... ,. . .. move in circles,

quibusdam in se ipsis, sicut dictum est, juxta sapienciam
et disposicionem simplicis Gloriosissimi in disposicione
io mirabili et pulcritudine ordinatissima, mote sunt spere
circulariter | in suis partibus, et planetis super elementa .4. 9S a.
et viciscitudinaliter super ea, et facta sunt nox et dies, et making times

. - . . and seasons,

hyemps et estas, et estus et fngus, et commixta1 sunt ancj are tem-
quedam in quibusdam, et contemperatum est rarum cum percd'
15 denso,2 et quod in eis erat ponderosum cum eo quod est

leve, et calidum cum frigido, et humidum cum sicco. Et From them arii

0 _ all compound

tunc composite sunt ex eis ex longitudine temporum bodies.
universe species compositorum corporum et contem-
p(er)ate, que sunt originalia sive minere3, et vegetabilia, et
20 animalia.

Sunt ergo originalia quecunque congelantur in visceribus Originals (fos-

0 ° ^ ^ ° sils) ; where

terre, et in profundis marium, et in concavitatibus moncium, found'
et tumorositatibus4 inclusis, et ex vaporibus ascendentibus,
et ex humiditatibus congelatis in concavitatibus cavernarum,

25 in quibus aqueitas et terrestritas magis dominatur,5 sicut and how pro-
aurum, argentum, es, ferrum, plumbum, et stagnum, lapides
margarite, corallus, vitreolum, alumen et hujusmodi similia,
que I videntur et cognoscuntur. Animal vero est omne 98 b.
genus quod movetur et sentit et transit de loco in locum veng«abieas?d

30 per seipsum, et aeritas in ipso magis dominatur. Vege-

1 sicut locata in locantibus quia superiora continent inferiora.

- scilicet, in spera mundi.

3 minere dicuntur originalia quia prima oriuntur et fiunt ex
elementis, postea vegetabilia, postea animalia.
35 4 vel, ex fumositatibus.

5 quia in metallis dominatur aqua et in omnibus liquabilibus,
set in aliis dominatur terra sicut docet libro Metheororum.

1590 K

1 3o

Man the most
noble.

Obtain a know
ledge of your
own soul.

The soul has
three strengths

tabilis^ero composicionobilior est originali 2 : animal vcro
nobilius est in composicione quam sit vegetabile 3.

Homo vero nobilior est in composicione universorum
animalium et igneitas in eo magis dominatur, et con-
venierunt in ejus composicione omnia universe res que 5
pariuntur et inveniuntur in entibus simplicibus et com-
positis, quia homo est ex corpore denso commensurato et
ex anima que est simplex substancia spiritualis.

Capitalum .7. quod anima propria cujaslibet primo debet
sciri a quolibet, et de divisione virtutum anime et de regi- 10
minibus et statibus anime in hac vita et futura.

TE vero oportet si tu es sciens supra sciencias et veritates
encium et existencium, quod tu incipias inprimis a
cognicione tue anime que propinquior est tibi ceteris aliis,
deinde post hanc habere scienciam ceterorum. "5

Scias ergo quod anima universalis est vis spiritualis orta

post intelligenciam 4 voluntate divina, et habet tres vires

currentes in corporibus sicut lumen solis in partibus aeris, |

99 a. una virium est intellectiva, secunda est sensitiva, tercia est

intellective, vegetativa, quam 5 illustravit gloriosus Deus septem viribus, 20

sensitive, and 12345

vegetative. que sunt attractiva, retentiva, digestiva, expulsi(v)a, nutritiva.

Of this there are ^ 6 ?

seven forces. generativa, informativa. Operacio ergo hujus vis generative
The vegetative jn comparacione 6 corporis humani est in recepcione sperma-

virtue lasts seven

months after tis in vulva, et in ejus disposicione durat per septem 7 menses,

conception, J

et postquam perfecerit hoc tempus quod premensuratum 3r
when the child est ab altissimo Deo glorioso et sublimi, tunc transmittit

1 scilicet, rei. 2 id est, minerali.

3 Vegetabilia sunt arbores et herba et omnia que nutriuntur et
crescunt in terra et ex terra.

4 id est, angeli. s scilicet, vegetativam. 30

6 seu preparacione et informacione, et ideo comprehendit hie
virtutem informativam cum generativa.

7 scilicet ad minus, plures tamen nascuntur in nono mense
et pauci in septimo et sunt debiles.

9 Chapter lxxxviii. V.

8 Footnote iti MS. : ' Nota bene illud capitulum de cognicione anime pre
omnibus, et non recedat a corde quod in fine capituli dicit philosophus.'

13I

ipsam animam l animalis sensibilis de illo loco2 usque ad receives the

. i t i • i m« ^ i • * - • anima sensibilis.

egressionem ad habitaculum, scilicet, hominum, et adquint

aliud regimen3 usque ad complementum .4. annorum.4 At 4 he receives

...... reason ;

Deinde reddit ipsum puerum virtuti racionabili, que lnmu-
5 tat 6 nomen vel naturam sensibilium, et tunc adquint aliud
regimen usque ad complementum .14. annos, quia in
. i^m0. anno potest generare. Et tunc adest vis intel- at 15 he gets th«

° ...... vis intellectiva;

lectiva denunciativa figurarum seu simihtudinum, et inter-
pretaciones sensibilium, et adquirit aliud regimen usque
10 ad comple|mentum .30. annorum.6 Tunc advenit vis judi- 99 b-
cialis, seu philosophica que speculatur formas intellectuales, fudlenfent ;S
et tunc adquirit aliud regimen usque ad complementum .50. at 5o the power

^- fc> -a jr yJ of self-govern-

annorum. Tunc accidit vel adest ei virtus regitiva volun-ance;
taria, et tunc habet aliud regimen usque ad complemen-
J5 turn .70. annorum. Tunc venit virtus legalis plantativa ^ 70 ofiaw-
originalium,7 et adquirit inde aliud regimen usque ad finem
vite.8

Si ergo anima sit perfecta et completa ante separacionem ifthesouiis

0 r % . 1 n 1 1 • ma-de perfect

ejus a corpore, perficietur a virtute9 universali, que10 subli- before death,

J r ' r ' x it passes to the

20 matur per ipsam11 et deducitur usque ad supernam per- firmament of the

r r * j. * intelligences ;

1 cum corpore suo. 2 scilicet, de utero.

3 id est, in hoc mundo in terra, scilicet, in quo habet aliud
regimen quam in utero.

4 .4. annorum quia ante non habuit usum racionis, quia beatus
25 Gregorius in dialogo docet quod puer .5. annorum fuit raptus

a demone propter blasphemias.

5 que inmutat, quia virtus racionalis dat nomina sensibilibus
rebus : post .4. annos puer vocat res nominibus suis.

6 quia tunc plena fortitudine mentis et corporis viget homo
30 secundum sapienciam sacram, et beatum Hieronimum et alios ;

et ipsa philosophia et experiencia propria certificat.

7 id est, constitutive legum. originalium, id est, legum a quibus
successores sumunt originem suarum legum quas ipsi addunt.

8 Nota quod distinccio jam facta etatum sive parcium vite This ciassifica-
35 colligitur principaliter ex Sacra Scriptura et doctrina scienciarum et ^"horTty of

similiter ex philosophia, set nimis longum esset auctoritatibus Scripture.
et racionibus explicare. Etas vero ultima est conditiva legum
propter perfeccionem sapiencie que in ilia viget, saltern in prima
parte ejus.
4° 9 id est, cum virtute.

10 scilicet, anima. " scilicet, virtutem universalem.

K %

J32

feccionem, et tunc adquirit aliud regimen donee perveniat
ad circulum seu firmament um intelligencie ' cui bene
complacuit.
if not, ioo a. Si vero non,2 anima dilabitur usque ad abyssum inferio-
it sinks to hen. rum : deinde recipit earn regimen sine spe placendi Deo. 5

C Capitulum .8. de .5. sensibus corporis scrvicntibus intel-

lectui, sive de Jiomine et ejus .5. sensibus quasi de rege et ej?ts
.5. bajulis vel consiliariis .

when God made /^-^vUando ergo creavit Deus altissimus hominem et fecit

man He gave II °

him iawS"as to V_yeum nobilissimum animalium, ei precepit,:i prohibuit,4 10
and made under, punit,5 remunerat G eum, et constituit corpus suum civitatem

standing its • • 11 • 11 •

mier, ~ quandam, et ejus intellectum regem in ipsa, et collocavit

eum in nobiliori loco ipsius hominis et superiori, quod est

and gave five capud. Constituit ei . K. baiulos7 regentes ipsum, presentantes

chamberlains to r *J J i> r 1 I

assist in ruiin3. ei quecunque sibi sunt necessaria et ea quibus juvatur, custo- [5
dientes nichilominus ipsum ab omni eo quod est ei nocibile.
Et non habet existenciam nee perfeccionem nisi per ipsos,

Each of them et constituit cuilibet istorum .5. baiulorum seu sensuum

has a distinct *-* J

co^monlifeans suum judicium proprium quo difTert et separatur ab aliis
t5on°mmunica compaginibus, et habent modum communem quo commu- 20

nicat aliquis cum aliis. Et generatur ex colleccione et con-
These chamber- veniencia judiciorum essencia et perfeccio suorum operum.
Ergo .5. bajuli predicti sunt .5. sensus qui sunt in oculo,
100 b. jn aure, in naso, in | lingua, in manu.

lains are the five

senses.

1 scilicet, sui angeli. Intelligencia hie vocatur substancia 25
spiritualis angelica et divina, vel si solum intelligatur, intelligatur
angelica et suplendum est quod per earn ducetur ad Deum.

2 dum perfecta fuerit anima.

:i id est, dedit precepta que sunt decern mandata.

4 peccata. B pro peccatis. 3°

c pro virtute. 7 scilicet, quinque sensus.

6 Book IV, Chapter lxxxix. V. 23 Chapter xc. V.

9 Foot-note in M.S. in same hand as text : ' Hoc dicit quantum ad eviden-
ciam operacionum, quia infradicta membra sunt radicalia organa et instru-
menta sensuum, ut patet per eum alibi et per Avicennam melius, primo libro
de slttima.'

*33

Sensata l ergo oculi sunt visibilia que sunt .22. species, The twenty-two

, . , , . . species of the

que sunt lux et tenebre, color, remocio, situs et propinquitas, sense of si^in.
corporeitas, figura, magnitudo, continuacio, discrecio vel
separacio, numerus, motus, quies, asperitas, levitas, diapho-
5 neitas, spissitudo, umbra, obscuritas, pulcritudo, turpitudo,
similitudo et diversitas. Multa tamen collocantur2 et com-
prehenduntur 3 sub hiis.

Sensata vero auris sunt auditus sonorum, et sunt due Two kinds of

.,. . ,. ...,-, sounds, animal

species soni, scilicet, animahs sonus et non animahs. bonus and non-animai.
10 vero animalis est duplex, scilicet, racionalis et irracionalis. Two of animal,

T->... . . . . . .... rational and

Kacionalis pertinens ad loquelam humanam, irracionalis irrational.
sonus sunt hinitus equi, garritus avis, et hiis similia.

Sonus vero non animalis, ut fragor arborum et collisio Non-animai

... ....... .. . . . . sounds.

lapidum et hiis similia quibus non inest vita, sicut tomtruum,
15 timpanum, fistula. Scias eciam quod quelibet vox in ordine The passage of

. sound through

suo universo, quando movetur aer deferens ipsam, movetur the air.
cum ipso ipsa spiritualitas 4 nobilis, ita ut non commisceatur
pars cum parte 5 donee perveniant usque ad ultimum apud
sensum scilicet, auditum, | tunc enim defertur per ipsum ad 101 a.

20 virtutem ymaginativam.

Sensatum vero lingue fit per viam gustus, et saporis .9. The nine species
sunt species, scilicet, dulcedo, amaritudo, salsedo et unctuo- °aste!*e
sitas, acetositas, insipiditas, ponticitas, stipticitas, et acuitas.

Et sensus qui est in manum est in vi tactiva seu palpa- The sense of

25 tiva, et cursus ejus in calido et frigido,0 aspero et leni, et in
omnibus predictis de visu preter lucem et colorem. Et vis its seat.
tactiva est insita et contenta inter duas pelles, quarum una

1 id est, que ab oculo senciuntur. 2 scilicet, alia.

3 ut patet secundo Perspective (i. e. Alhazen).
30 4 que vocatur ab eo et ab aliis species sive virtus multiplicata in
sensum que est similitudo ipsius soni per quam auditus cognoscit
sonum, et sic est de omni sensu.

5 set continue ordinata multiplicacione sine confusione.

e humido et sicco.

8 Chapter xci. V. 21 Chapter xcii. V, 24 Chapter xciii. V.

1 This list corresponds with that of Alhazen, ii. 15. See Op. Maj. V, r. 1. 3.

134

est in superficie corporis et alia manet in eo quod spectat
ad carnem.
ihe sense of Sensatum nan's l sivc olfactus qui est quintus sensus est

smell. ... ,

odor, cujus species secundum naturam sunt tot quot sunt
Man has the saporis, set quia homo inter omnia animalia habet pejorem 5

worst smell. ......

odorem, ideo non distinguit discrete species odoris omnes
set extremos quia maxime differunt, ut odor suavis et
fetidus sive horribilis.
Light >kins .un Quando ergo adquisitus est quilibet istorum sensuum

from the root of -r>. . ,., . . ..... ,,

the brain, quos Deus contuht huic regi, scilicet intellectui, onuntur ex 10

radice cerebri pelles subtiles lenes, sicut tele aranearum, et
1 01 b. sunt quasi velamen | et cortina huic regi.2 Quando ergo
through which presentatur id quod habet quilibet sensus et provenit illud

the sensations , ... .. .. . .

reach the imagi- usque ad lllas pelles que sunt in ipsa substancia cerebri,

native virtue. . . ....

tunc congregantur vestigia sensatorum " apud virtutem yma- 15
and pass to the ginativam, que representat ea virtuti cognitive que est in
in the midst medio cerebri ut speculetur ea et collisrat et studeat in

of the brain. x °

earum figuris, et exemplis, et cognoscat in eis juvativa et

nociva, et ut operetur juxta mensuram que provenit ei ex

illis. 20

Constitucio ergo et existencia corporis existit in istis

The excellence quinque sensibus prenominatis. Perfeccio ergo cujuslibet

of the number . .

live; rei est in .5. rebus. Planete namque quorum moventur

spheres, spere circulariter sunt .5. ut Saturnus, Jupiter, Mars, Venus,

kinds of animals, Mercurius.4 Et genera animalium sunt .5., scilicet homo. 25

volatile, et aquaticum, et gressibile 5, et quod serpit supra

ventrem. Et quinque sunt sine quibus non perficitur aliqua

parts of trees, planta que nascitur ex terra nisi concurrant et conveniant

in ea, et sunt stirpes et rami et folia et fructus et radices.

1 narium. 2 scilicet, intellectui. 30

3 id est, species et similitudines.

4 quamvis enim large sumendo Sol et Luna dicuntur planete,
tamen secundum Scripturam et philosophiam distinguntur ab aliis
et vocantur luminaria.

6 id est, quadrupes. 35

9 Chapter xciv. V. 21 Chapter xcv. V.

3 This paragraph is missing in most texts.

« 35

musical tones,

Et .5. sunt toni musicales | qui si non essent non perficeretur 102 a.
aliquis cantus et sonans. Et quinque sunt dies nobiles de •*»» days in the
universis diebus anni, in ultima parte Maii. Et quinque portS(,fthesea.
sunt porte maris.

5 Capituhim nonum de consiliariis regis et de modo consilii.

SInt ergo baiuli tui A. et consiliarii tui quinque in com- Have then s
° J ^ . . chamberlains

prehensione operum tuorum, et quilibet eorum sit and 5 counsei-

separatus, quia tunc utilior est tuis operibus. Reserva ergo

tuum secretum, et ne incipias eis dicere quod habes in corde,

10 et non ostendas alicui eorum eleccionem consilii quod apud Listen to their

advice,

te est, et non indica eis quod velis ab eis mendicare con-
silium quia tunc contempnerent te, nee eis consilium tuum
indicas. Tempta ergo in anima tua eorum voluntates, sicut «ei-;h i(>
facit cerebrum2 ex hiis quo proveniunt ei ex sensibus, et de- and do what you

,. ...... . . think best.

15 clina ab eorum consilns in eo quod contrananturvoluntati tue.

Et propter hoc dixit Hermes quando fuit interrogatus Hermes' advice

... . , ... «. . • j. • on asking coun-

quare judicium ejus qui dat consilium melius est judiciosei.
querentis consilium, respondit : Ouoniam judicium querentis
querentis consilium exploratum est a voluntate.:; Et hoc |

20 verbum est verum. Quando ergo congregas eos pro aliquo 102 b
consilio dando in tua presencia, non immisceas aliud con-
silium cum eis, audias ergo in quo conveniunt. Si ergo ®°u™i\ deade""
festinanter respondent et concordant cito, resiste eis tunc in t0° hastll>"-
hoc et ostende eis contrarium ut prolongetur eorum cogitacio

25 et retardentur ad ultimum cogitantes sive in consilio 4 medi-
tantes donee per multam meditacionem perveniant ad
ultimum et finem consilii.

Quando ergo perceperis rectitudinem consilii in verbis Do not let them

....... r . , g"sss your de-

eorum, vel in verbis alicujus eorum, fac eos conquiescere, et cision.
30 non manifestes eis vel ostendas in quo voluntas tua quiescat

1 vel, vendicare. 2 id est, anima que est in cerebro.

3 scilicet, querentis et examinatum et deliberatum.

4 adunato.

5 Chapter xcvi. V.

13 Tempta] tempera V 17 melius] minus MS. 19 exploratum]

V expolitum

i36

donee egrediatur in actum etexperienciam. Etconsiderasub-
tiliter et diligenter quis magis ducit ad rectitudinem consilii,
et juxta mensuram amoris quam habet erga te et desiderium
et in prosperitate tui regiminis recipias ejus consilium.
Do not make Et cave ne preponas alterum alteri set adequa1 eos in 5

oneanothefby donis et gradibus et in omnibus operibus suis. Quid ergo

unequal rewards. . .... . .

magis est causa destruccionis regni et operum regis in pro-
103 a. lixitate dierum ac temporum quam exhibere | majorem

honorificenciam quibusdam bajulorum supra quosdam, set
Nothing should ipsi debent esse pares. Et quia non est inconveniens homini >°
advice. quando salubre habet consilium sectari illud et operari, ideo

nichil sine consilio faciendum est.

Capitulum decimum de varietate complexionis ct morum
per constellacioncm nativitatis, sive de varietate judicii et con-
silii ct consulcncium, ct corum eleccione per constellaciones in 15
nativitatibus suis que confirmantur per pulcra cxcmpla.

judgement foi- \Z? T ego dico tibi quod judicium imitatur corpus ; quando

J— 1/ergo debilitatur corpus debilitatur judicium.

consider the Et est consideranda genesis 2 in quibusdam, quia gene-

nativities of . -

your counsellors, ratus sepe disponitur juxta naturam planetarum et vim que 20

sunt in regione sue geneseos s sive generacionis. Et si forte

contingat quod genitores genitum doceant aliquam arcium,

natura superior4 trahet (vel attrahet) eum multociens ad

artem sideris sibi convenientem.

The tale of the Nam simile huic accidit quibusdam hominibus qui con- 25

weavers son, venerunt in quadam villa et hospitati fuerunt apud quendam

1 propter invidiam et discordiam, quia tunc machinantur cogita-
ciones pessimas.
The use of a 2 sive nativitas, id est, tempus nativitatis illius qui debet eligi

nativity. pro consj}jarj0 regis et hoc docet per exemplum mirabile in 30

artibus et scienciis ; et ita est de potestate consilii et prudencia
consulendi, quia constellacio bona disponit bene conrplexionem,
et complexio excitat animum ad amorem talis artis vel talis. Et sic
est de potestate consilii.

3 hec genesis, hujus geneseos secundum grecam declinacionem. 35

4 vel, orum [superiorum].

17 Chapter xcvii. V.

137

tcxtorem cui natus est in ilia nocte filius, cujus genesim
hospites accepe|runt et ordinaverunt ejus plan etas. Fuit 103 b.
ergo ejus genesis in Venere et Marte, gradu suo existente bom under

° J fa ° Venus and Mars,

Geminis cum Libra,1 sidera vero contrana et pessima non-
5 dum fuerunt orta. Ostendit ergo eis genesis quod puer and so to be

... .... w'=e and courtiy,

erat futurus sapiens, cunalis, velocis manus, bom et ydonei
consilii, et diligendus a regibus. Occultaverunt ergo hoc,
celantes a patre. Crevit ergo natus in prosperitate, et ere- who could not

r ° ■"• -1 learn his craft,

diderunt ac nisi sunt genitores ejus instruere eum aliquam
10 artem de operibus suis. Set ex toto nichil potuit ex hiis
addiscere. Verberantes autem ipsum et flagellantes gra-
vissime, exposuerunt ipsum voluntati sue. Inclinavit ergo but studied
se juvenis ad homines possidentes disciplinam et adquisivit
sciencias et scivit cursus et tempora supercelestia et mores
15 ac regimina regum, et ecce ! factus est bajulus regis et and became *

" o o ' jo great counsellor.

dominator magnus potens valde.

Contrarium huic accidit ex mirabilibus operibus et dis-
posicionibus planetarum et naturis eorum id quod evenit | in 104 a.
duobus natis regis Indie, facta comparacione ad genesim, The King's sons

. r . . /~ , . of India.

-!o set occultum fuit regi. Ouando ergo crevit unus puerorum
credidit rex eum instruere scienciis ; misit ergo eum per
Indiam et per alias provincias honorifice, sicut decuit filium One who could

1 , not learn,

tanti regis, set nichil profuit diligencia patris, quia non
potuit inclinare animum suum et naturam, nisi ad artificium
-5 fabrile. Propter quod turbatus est rex valde convocavitque but would be

. . . a smith.

sapientes omnes sui regni, qui requisiti omnes conveniunt
in hoc quod relinqueretur hiis ad que natura pueri reducebat
eum. Factum est ergo ita, et multociens accidit huic simile
sicut est satis cognitum.

30 Capitulum .11, adJuic de leccione consulencinm, et dc varus
articulis eorum et consiliornm, sive de consiliario eligendo et
de consilio in omnibus agendo ct perquirendo.

O Alexander, noli contempnere parvam staturam in Despise not wise
. . 7 . . . men of small

hominibus, et quern videris diligere scienciam et stature.

35 1 quia Venus fuit in Geminis, Mars in Libra.
30 Chapter xcviii. V .

i3«

habundare in via sapiencie et morum et declinare ac fugere
semitam viciorum : talem ergo dilige et habeas juxta te, et
precipue tunc quando videris ipsum excercitantem animum
suum in hiis virtutibus. Talis enim consuevit esse bone
eloquencie, et bene morigeratus, curialis et sciens historias 5

104 b. eorum qui nos precesserunt | de gentibus. Non preponas
Encourage them ergo aliquid faciendum vel postponas absque ejus consilio.

and treat them -r^..,. • . ..... . ,

weii. Dilige ejus societatem, quia talis dihgit ventatem et quod

decet regiam magestatem consulit et removet contrarium.
Firmus est in animo, constans in corde, fidelis et Justus sive 10
rectus suis subditis. Scias ergo hoc. Tale enim consilium1
rectificat bajulos et ordinat et augmentat regnum regum.
Nee facias aliquid prepostere, preponendo postponenda et
postponendo preponenda. Nichil penitus agas sine consilio

counsel is a philosophico. Philosophi enim dixerunt quod consilium j~

sight of things

to come. est oculus futurorum.

a king reproved Et in libris Persarum legitur quod quidam rex eorum

by one of his ° n n ....

counsellors for consuluit barones suos et quesivit consilium a bajulis suis

asking advice in

full council super quodam secreto valde quod fuit revelatum regine 2

about a secret

revealed by cuidam dilecte ab eo. Respondit ergo unus eorum : Non 20

a favourite * °

queen. oportet quod rex querat aliquod consilium a nobis super

aliquo suo facto vel secreto, set separatim querat a quolibet
secretum suum. Quia in secretis consiliis talia revelantur
uni que non communiter coram pluribus vel multis dicuntur,
nee debent revelari multis : sic ergo perfice. Profecto ergo 25.

105 a. dico I quod non oportet hoc fieri in omnibus operibus, immo

convenit ut hoc fiat cum consideracione. Convenit eciam
quod vocentur ad presenciam tuam in prosperitatibus suis
in ligando et solvendo secundum proprietates 3 arguendo
atque solvendo sicut premisimus : quoniam quidam philoso- 30
a king's wisdom phorum dixit quod regis sapientis sapiencia augmentabitur

is increased by ......

the counsel of his per consilium baiulorum bonorum, sicut augmentatur equor 4

servants.

1 vel, quod talis consilium (in another hand).

2 vel, regi per quemdam dilectum ab eo.

3 scilicet, ingenii cujuslibet ut consulant.

4 id est, mare. *z

17 Chapter xcix. V.

139

per recepcionem fluminum et aquarum. Et poterit multa
adquirere per prudenciam et per consilium que non poterit
habere per potenciam bellatorum.

Et in libro cujusdam Medorum mandatum est filio suo : The Mede's

... ... ! . i> counsel to his

5 Fill, necessanum est tibi habere consilium *, quomam a unus son.
es in hominibus.3 Consule ergo ilium 4 qui poterit liberare
a potente. Et noli parcere inimico set in quantum et
quantumcunque et quocunque modo honesto poteris tuam
in ipso victoriam manifesta, et in quolibet tempore.
io Cave tibi a potencia inimici, nee habundancia tui sensus Always have

... other people's

in tua credulitate, nee altitudo tui status in temetipso 1m- advice,
pediat quin semper agreges tuo consilio consilium alienum, 105 b.
quoniam alienum si placet et sit tibi utile amplectendum
est et implendum, et tuum semper remaneat penes te. Si whether you take
T5 vero discrepent a tuo arbitrio, tunc est tuum examinare
et considerare, et si est juvamentum et utile super eo quod
considerasti, amplectere ipsum, et si est inutile, abstine ab
eodem.

Capitidum .12. de numero bajitlorum, et quod non consti-

20 tuatur unus solus bajuhis in regimine, set .7. si poterit fieri,

vel tres ad minus, et de bajulis cxperiendis temptandis et

probandis, et de signis quibus cognoscitur an boni an mali

sint consiliarii.

SOllicite et diligenter moneo te et do tibi optimum con- Never Pu
.a single coun-
silium quod nunquam constituas unum bajulum solum seiior in power.

in regimine loco tui, quoniam ejus consilium posset destruere
et corrumpere regnum tuum et convertere subditos et pro-
ceres ad se et intendere propriis utilitatibus et excogitare
declinacionem tuam,5 et multa alia que longum esset
30 enarrare. Si forte non occurrant tibi quinque bajuli qui if you cannot

^ ^ . find hve, do not

tibi placeant sint saltern tres et non minus, quia maximum have less than

r ^ three.

1 scilicet, aliorum. 2 aliter, quia.

3 et unus non sufneit sibi. 4 ipsum.

5 ut, scilicet, regnum declinaret a te et ad eum.

10 Chapter c. V.

140

bonum proveniet ex hoc, scilicet, ex tribus, quia nisi tertius j

106 a. esset nichil penitus nosceretur. Quia primum super quod

thenumber three, fundate sunt omnes res est trinitas,1 et per quinarium medi-

StkewSto1 antur, et per septenarium perficiuntur. Quia .7. sunt celi,

et .7. planete2 et .7. sunt dies, et circuitus Lune septenarius, 5

et dies pocionis seu medicine sunt septem, et dies peryodi :5

sunt .7. et multa alia spectant ad septenarium numerum

quorum enumeracio esset longa.

Dc temptacione bajulorum.
Test your coun- Et unum ex hiis quibus temptare poteris bajulum quern- 10
you want money, libet tuum est quod ostendas ei te indigere pecuniam. Si
if he advises ergo ducat te ad distraccionem eorum que sunt in thesauro
u'easurl,1 e tuo, et ostendat hoc esse expediens, scias quod nullum capud
or spending the precii ponit in te.4 Et si inducat te ad recipiendum pecu-

money of your . . ... .. .... ,. ,,

subjects, he is mam subditorum, ent corrupcio regiminis, et odient te ultra 15

an evil coun- . 0. ... 111 t« r 1

sdior. modum. bi ergo exponat tibi quod habet, et dicat : Hoc

aii teha^tiek est quod de tua gracia et dominio tuo adquisivi : offerens

ipsum tibi, iste est merito comendandus et omni laude

dignus, utpote eligens et volens confusionem sui ipsius pro

tua gloria. 20

ice b. Temptabis eciam bajulos | tuos in donis et muneribus

ivy them also by faciendis. Quern ergo illorum videris conari et intendere

wards. super hiis ultra modum, nullum bonum speres in eo. Et

Do not trust the ille bajulus qui anelat pecunie acquirende, et ad thesauros

observandos, non confidas in eo, quia ejus servicium est 25
propter aurum, et dimittit pecuniam currere cum sensibus
hominum, et est profunditas s sine fundo,0 et non est in

avaricious

1 que est trinitas divina.

2 hie comprehendit duo luminaria, scilicet Solem et Lunam sub
numero planetarum cum prius magis stricte sumpsit numerum 30
planetarum.

3 id est, septimane, in morbis acutis quorum ultima dies est
dies crisis. ' Peryodus ' vero est ' circuitus '.

4 id est, non appreciatur te. 5 scilicet, cupiditatis.

c scilicet, quod quantum plus habet tanto plus cupit. Hie est 35
sensus hominum, ut prius dicit.

10 Chapter ci. V.

eo terminus sive finis, quia quanto magis crescit pecunia

crescit intencio acquirendi et sollicitudo. Et hoc in baiulo «ho often bring

. a rea\m to

est causa corrupcionis regni multis de causis, quia forte destruction,
amor pecunie et ardor inducet eum ad tuam mortem vel ad
5 ilium qui ad hoc intend it.

Et ideo conveniens esset quod tuus bajulus non elonga- Do not Iet your

° counsellors have

retur a tua presencia, et precipias ei quod non habeat dealings with
tractatum vel frequenciam cum aliquo regum ex regibus,
et non legat1 eis epistolam nee mittat eis nova. Et cum
io perceperis talia, muta eos sine mora,2 quoniam animi veloces
sunt et facile declinant ad promissiones et contrarias volun-
tates. Et utilior ex bajulis tuis est qui magis dilicnt vitam The most useful

J i o o counsellor.

tuam et obedienciam. et qui magis inducit subditos ad tuum
honorem et amorem, et qui exponit tibi res suas et | per- 107 a.
15 sonam ad placitum. et qui habet has virtutes et mores quos
enumerabo.

Capiiulum .13. de specialibits condicionibus. sive de bonis
moribus et virtutibus optivii bajuli.

INprimis oportet quod habeat perfeccionem membrorum The virtues of
1 *■ x a good coun-

que conveniunt operacionibus pro quibus eligitur et ^eiior:

(1) perfect in

propter que. body,

Secunda bonitate apprehensionis et voluntatem ad intelli- fe)ci«*runder-

~r standing,

gendum id quod dicitur.

Tercio quod sit bone memorie ejus quod audit et appre- f3) good memory,
35 hendit, ita quod nichil tradat oblivioni.

Quarto quod sit considerans et percipiens quando in- W thooghtfui,
greditur difflcultas, sicut predixi.

Quinto quod sit curialis, affabilis, dulcis lingue, ita quod w couniyand

. . . affable

lingua cordis concordet et respondeat cogitacioni, sit eciam
3° expedite lingue seu eloquencie.

id est, mittat.

scilicet, ad prandia et dona et munera et honores.

17 Chapter cii. V.

10 muta] invita MS.

142

Sexto quod sit penetrabilis in omni sciencia, et precipue
in arte arithmetica que est ars vcrissima demonstrativa qua
attrahitur natura.1

Septimo quod sit verax in verbis, diligens veritatem.
fugiens mendacium, bone composicionis in moribus et bone 5
complexionis, suavis mansuetus et tractabilis.

Octavo quod sit sine nota crapule et ebrietatis in cibo et
potu, et sine nota coitus, declinans ludos et delectacionem.

Nonum est quod sit magnanimus in proposito et diligens
honorificenciam. | 10

Decimum quod aurum et argentum et cetera accidentalia
hujus mundi sint contemptibilia apud ipsum, et non sit ejus
propositum nee intencio nisi in hiis que conveniunt dignitati
et regimini, et quod diligat proximum et remotum.

Undecimum quod diligat et amplectetur justos atque 15
justiciam, odio habens injuriam et offensam, reddens uni-
cuique quod suum est, subveniens oppressis et hiis qui
injuriam paciuntur, removens penitus omnem injusticiam,
nullam penitus faciens differenciam in personis et gradibus
hominum quos ~ Dcus creavit equales. 20

Duodecimum est quod sit fortis et perseverantis propositi
in hiis que sibi videntur agenda, audax sine timore vel
pusillaminitate.

(13) economical. Tercium decimum est quod sciat omnes exitus expensa-

rum, et non lateat eum aliqua utilitas que ad ipsum regnum 25
spectat, et non conquerantur subditi sui aliquo modo
querimonie nisi in permissis casibus, in quibus prodesse
poterit.

(14) taciturn, Ouartum decimum est quod non sit verbosus vel emittens

multos risus, quia temperancia multum placet hominibus, | 30
108 a. exhibens se curialiter hominibus et benigne tractans.

(6) skilled in
sciences,

especially arith-
metic.

(7) truthful,

(8) sober,

(9) courageous,

107 b.

(10) not covetous,

(11^ a lover of
justice,

(12) strong and
persevering,

1 scilicet, intellectus qui omnia reperit numeris distincta et
ordinata.

2 homines.

7 Altered from in crapula et ebrietatc

*43

Ouintumdecimum quod sit de numero non utencium d5) keeping open

i- • •« -ii court to suitors.

vinum et alia xennia, et sit curia sua patens omnibus ad-
venientibus, et quod sit intendens ad explorandum et in-
quirendum nova de omnibus, confortans subditos et corrigens
5 opera ipsorum, consolando eos in adversitatibus, deferens
quandoque et tollerans illorum simplicitatem.

De naturis ct condicionibus hominis. D

Scias ergo quod non creavit Deus gfloriosus creaturam Man unites «»

. . ...... himself all the

sapientiorem nomine, et non colhgit in aliquo animali quod iualkiesof

* n animals:

10 in eo collegit. Et non potes reperire in aliquo animalium
consuetudinem vel morem quern non invenies in homine.
Quoniam audax est ut leo, timidus ut lepus, largus ut gallus, Hon, hare, cock,
avarus ut Jupus, iracundus ut canis, durus et hastutus ut w°>f> dog, crow,
corvus, durus et austerus ut cervus, pius ut turtur. maliciosus deer> turtledove,

• 5 ut leena, privatus et domesticus ut columba, versipellis et Iioness<dove>f<«,
dolosus ut vulpis, simplex et mitis ut agnus, velox et agilis lamb> kid>
ut capriolus vel hinniculus, tardus et piger ut ursus, pre- hear,
ciosus et carus ut elephas, vilis et stolidus ut asinus, rebellis elephant, ass,
et parvus 1 ut | rex vel regulus, obediens et humilis ut pavo, Io8 b

20 fatuus ut strucio,2 utilis ut apis, dissolutus et vagabundus wren, peacock,
ut caper (vel aper), indomitus sicut taurus, mutus ut piscis, tmuf^ ^Tl ,.

•*■ ' goat, bull, fish,

racionabilis ut angelus, luxuriosus ut porcus, maliciosus ut angei, Pig, owi,
bubo, utilis sicut equus, nocivus ut mus. Et universaliter horse, mouse,
non reperitur animal aliquod seu vegetabile seu originate
25 vel minerale, nee celum sive planeta nee signum, nee aliquod
ens de omnibus entibus, habens aliquid proprium, quin illud
proprium inveniatur in homine : et propter hoc vocatus est He is a micro"
minor mundus.

1 aliter, pravus.
32 2 quia ponens ova sua in pulvere obliviscitur ea aspiciendo ad
stellam quandam in celo, et postea cum ea invenit fracta et
conculcata pedibus animalium, dolet et luget multum.

7 Chapter ciii. V.

1 non utenciuml mittencium MS.

144

E Capitnlum . 1 4. quod non est confidendum in homine altcrius

legis, vel de confidencia in homine non Jiabenda nisi sit tite
legis ct professionis.

Have no trust in I 7 T nunquam speres in homine qui non credit legem

misbelievers. I — \ 1 *■ * ...

J — /tuam. Et cave ne accidat tibi quod accidit duobus 5
hominibus qui dicuntur associati fuisse in uno itinere, quorum
The tale of the unus erat Magus orientalis, reliquus vero Judeus. Magus

Mage and the ., . . • .. , , .,

jew, equitavit mulam quam nutnvit ad placitum suum, que

who met on portabat universa necessaria sua quibus indigebat viator.

109 a. Judeus vero incedebat pedes non habens | cibum nee alia 10
The Mage asked necessaria. Dum ergo confabularentur adinvicem in via.
law. ew dixit Magus Judeo : Que est lex tua, et que est fides tua ?

The jew said Respondit Judeus : Credo quod in celo unus est Deus quern

he worshipped 1 i •

one God, and adoro, et expecto ab eo bonum anime mee et remunera-

was good to all ..... . . , t^

j«-*ws, cionem, et ulis qui conveniunt mecum in lege mea. Jit 15

fides mea et credulitas mea est quod qui discrepat mecum
and kept faith in fide mea et lege mea licitum est mihi tollere sanguinem

with no other .

sort of man. suum,1 pecuniam suam et accidens suum, id est, uxorem,
parentes et genitores. Insuper maledictum est mihi si
servo ei fidem vel juvo ipsum in aliquo vel facio secum 20
justiciam vel parco ei. Consequenter, inquit Mago, de-
monstravi in quid tibi legem meam et fidem meam, redde
ergo me certum de lege et fide tua.

The Mage said: Cui respondit Magus : Fides et credulitas et lex mea

' I do harm to no m ... /- 1 • • •

creature of God ; hee sunt. Inprimis, volo mihi ipsi bonum et filns generis 25
mei, et nolo alicui creature Dei malum, neque sequentibus
legem meam neque discrepitantibus mecum in eadem. Et
credo equitatem et misericordiam servandam cuilibet viventi)

if any living man et nulla injuria placet mihi. Videtur eciam mihi si quid mali

is hurt, it is an ...... . ... . .

evil to me, accidat alicui vivencium, quod lllud malum me contingat et 3°
109 b. me conturbet. Affecto eciam | prosperitatem et sanitatem
et incolumitatem et felicitatem accidere omnibus hominibus
universaliter.

1 id est, vitam suam.
1 Chapter civ. V.

Tunc, dixit ei Judeus : Ouid si injuria vel offcnsa fiat tibi ? and if he hurts
t . " . me' Cod wl"

Cui Magus : Scio quod in celo est Deus Justus, bonus, reward ail men.

et sapiens, cui nichil est occultum, nichil secretum, nichil

penitus celatum de hiis que latent in suis creaturis, qui

5 remunerat bonos juxta bonitates suas, malos vero et

transgressores punit juxta transgressiones suas.

Cui Judeus : Ouare ergo non servas legem tuam, ut quid The jew said:

r m r i -\ir ... ' Why do you

non connrmas openbus tuis ndem tuam ? Magus inquid : notgivemea

r\ r t i— • t^ r- r'c'e s'nce I am

(Juomodo net hoc? Cui Judeus : Kcce ego sum de filiis tui weary?'
io generis, et tu vides me ambulare pedes fatigatum famelicum,
et tu es eques saturatus et quietus. Cui Magus : Veritas
est hec : et descendens de mula aperuit manticam suam, et
cibavit eum ac potavit, deinde fecit eum equitare equitaturam.

Postquam vero Judeus bene firmavit se in equitando, et when the jew
iojunxerit calcaria festinando, relinquendo Magum. Tunc off, leaving the

.r ,. -r^ . Mage in the

cepit vociferare et dicere : Kxpecta me, quia confusus sum desert.
valde. Judeus vero di[cebat : Nonne indicavi tibi legem no a.
meam et ejus condicionem, et ego volo similiter confirmare
earn 1. Tunc festinabat Judeus mulam, et Magus sequens

20 vestigia ejus inquid : O Judee, noli me derelinquere in hoc
deserto ne forte interficiar a leonibus, et moriar male fame
et dolorosa siti. Age ergo misericorditer mecum sicut ego
tecum. Judeus vero non respiciebat retro nee intendebat
dictis suis, nee cessavit donee latuit visum ejus,

2r Quando ergo Magus desperatus fuit de succursu, re- The Mage called

, r . . - . . . on God, the

cordatus est perieccionis sue legis et fidei sue, et ejus quod rightful judge :
dixerat Judeo, videlicet quod in celo est Deus Justus judex,
cui nichil est occultum, et nichil secretum in creaturis suis
latet. Dirigens ergo capud suum ad celum dixit : Deus
oo meus, tu nosti quia credidi in te, in tua lege, in tuis man-

datis, sanctificavi te sicut perpendisti : confirma ergo apud 'Confirm my

11 or- praise of Thee to

Judeum laudem meam in te. Hiis dictis, non multum ierat th'sjew.'
Magus, et ecce invenit Judeum prostratum et dejectum de Soon he found

the Jew in evil
. case.

1 ipsam.

16 confusus] fessus V.

1590 L

146

nob. mula, confracta tibia et leso collo. Mula vero stabat ex
opposito a remotis, que videns Magum novit dominum
suum et accessit ad ipsum propter nutrituram suam. Equi-
tans ergo Magus mulam ipsam et derelinquens Judeum in
periculo mortis et doloribus, recedebat. Judeus vero clama- 5

The jew asked bat : Bone frater, pro Deo habe misericordiam de me, quia
contractus sum et morior, et indigeo pietate ; miserere et
observa legem tuam, quia contulit tibi victoriam qua super-

The Mage re- asti me. Tunc cepit ipsum Magus increpare : Tu male
lhim" peccasti in me, derelinquisti me sine misericordia. Cui 10

The jew said: Judeus : Noli me reprehendere de re preterita, quia tibi

obe^edemyy ostendi quod hec est lex mea et fides mea in quibus nutritus
sum, et inveni parentes meos et senes antiquos in hac lege
perseverantes.

The Mage had Tunc misertus est ejus Magus, et portavit eum post se 15

mercy on him ^onec perveniret ad locum destitutum \ et ipsum tradidit
genti sue, qui post dies aliquos exspiravit. Audiens ergo

and was brought rex iHius civitatis opera illius Magi, fecit eum vocari ad se,

to great honour. r ° '

in a. et constituit eum bajulum | suum propter opera pia et
bonitatem legis sue. -o

Laudes Deo, et finis hujus est.

F Capitulum .15. de eleccione hominum prudencium et fidc-

lium ad scribenda gesta et dicta regis, sive de scriptore
secret or tint cligendo.

The choice of /^~\Portet te eligere ad scribenda secreta tua opera viros pru- 25
showsdtheCkinag-s ^-Aientes qui sunt - forcius signum et validius argumentum
wlt' ad ostendendum quantitatem tui intellectus et subtilitatem

tue cogitacionis, quoniam significacio sive interpretacio
sermonis est spiritus ejus et dicciones sunt corpus, scriptura
vero sermonis vestimentum. Sicut ergo oportet te esse 30
virum spiritualem pulcri aspectus et ornatum, ita decet quod

destinatum. 2 vel, habent.

22 Book V, Chapter cv. V.

25 Oportet] Eportet MS.

147

tu eligas de scribis seu scriptoribus qui habeant hanc per-
feccionem in eloquencia ornata et in recordacione subtili, et He should be

• • • * • ■ elo'iuent.

sicut tuam ipse interpretatur voluntatem, et constituitur
super tuis secretis et occultis, ita oportet quod sit bone
5 fidei fidelis cognicionis in tua voluntate et in universis faithful,
operibus tuis, et quod intendat tuo comodo et honori sicut
oportet. Quod si non est talis, corrumpet honorem et
veritatem et voluntatem tuorum factorum et dictorum. Et
oportet quod sit cautus et precavens in operibus suis, ne and cautious,
io quis ingrediatur et respiciat secreta scripta. Et condecet
quod tu rejmuneres opera sua juxta servicium tibi exhibitum, 1 1 1 b.
et juxta terminum imposicionis tue voluntatis ut sit sollicitus Reward him
in tuo regimine. Pone ergo ipsum in gradu renumeracionis
tue, quia ejus Veritas tua est, et ejus corrupcio tua est.

15 Capitithim .16. de eleccione nunciorum dignorum. G

SCias eciam quod nuncius seu missus demonstrat sapien- Ambassadors arc
..... . , tne king's eyes,

ciam mittentis, et ejus est oculus in hns que non videt, ears, and tongue

... .. .. . in his absence.

et ejus auns in hns que non audit, et lingua ejus in ejus

absencia. Oportet ergo eligere digniorem ex hiis qui sunt Their quaiifka-

1 1 1-1 tl0ns-

20 m tua presencia, sapientem, prudentem et nonorabilem, con-

siderantem, fidelem, declinantem seu fugientem omnem

turpitudinem seu culpam. Et si invenias ipsum talem, The choice of an

- ..... .. . ambassador.

voca eum et confer cum eo de hns in quibus nescit tuum

velle, et tunc percipies si est in eo1 id quod queritur, quia

25 forte ipse non est juxta hoc, set forte hec intencio est in

alio. Et si non est sic in hac determinacione, sit ad minus -V worst> let

him be a faithful

secretarius fidelis, Justus, nichil addens vel diminuens de messenger.
hiis in quibus est missus, et quod sit custodiens mandatum
tuum, et intendens de hiis que audit ex responsione sibi
30 facta. I Si ergo non inveneris eum talem, sit fidelis tamen 112 a.
deferens litteras tuas ei ad quern mittuntur, et referens atque
reportans responsionem. Et si de aliquo nunciorum tuorum Be not served by

1 ipso.

15 Book VI, Chapter cvi. V. The MS. chapter heading adds • et nota
illud capitulum sicut alia omnia'.

L 2

14«

covetous am-
l.r\s~adors,

or drunkards.

Do not send
great nobles on
embassies.

Degrade
covetous am-
bassadors.

perpenderis sollicitum et attentum pecunie adquirende vcl
colligende de locis ad que mittitur, respue eum penitus,
quia non mittitur tuo comodo.

Nee mittas nuncium qui diligit vinum et se inebriat,
quoniam Perses in adventu nuncii instant penes ipsum ut 5
bibat vinum habundanter, quod si superflue biberit cogno-
scunt quod dominus ejus minus erat sapiens. Cave ne
mittas nuncium tuum majorem bajulum, nee permittas eum
elongari a tuo conspectu, quoniam hoc est destruccio tui
regni.1 Oualitates ergo nunciorum tuorum, laudes et im- 10
properia eorum denunciavi tibi et ordinaciones eorundem,
et qualiter cognoscuntur in infidelitate et bona fide. Ouando
ergo nuncius non invenitur talis, set hanelat donis et retri-
bucionibus, et prodit te de hiis que injuncta sunt ei, et
inventus fuerit diminutus in regimine tuo, non impono tibi 15
mensuram pene sibi injungende 2 vel infligende.

H 112 b. Capituhnn .17. dc regimine \ sive gubernacione subditorum.
sive de snbditis regendis et defendendis, et de prepositis super
eos constituendis, sive de pmdencia regis circa subditos?

Subjects are the
wealth of the
realm.

They are like an
orchard.

J Am novisti quod subditi sunt pecunie domus tue, id est. 20
thesaurus tuus, quibus confirmatur tuum regnum. Equi-
para, ergo, subditos tuos viridario in quo sunt genera diversa
arborum fructiferarum, et non habeas eos sicut gramina
nascencia que reddunt absinthium et tribulos et nichil
generant fructuosum, quoniam arbores habent in se multos H

1 quia absencia talis persone infert dampna regno et posset
eciam mala componere pacta cum hiis ad quos ivit.

2 set ultra omnem modum puni eum.

3 Documentum illud sive istius capituli stat in hoc quod rex per
bajulos et alios ministros ordinet regnum suum sicut antiquitus 30
ordinate sunt civitates et regna, ut, scilicet, nullus in regno sit
ociosus set occupatus, et quod nullus sit inutilis, set utiliter vacet
officiis et operibus, vel militaribus vel agriculture vel mechanicis
operibus vel mercacionibus vel judiciis et conservacionibus juris et
pacis, et artes male excludantur et ociosi et latrones et hujusmodi. 35

17 Book VII, Chapter cvii. V.

149

palmites et ramos et truncos erectos, quedam habent1
fructum et semen utile ad multiplicacionem sui generis
cum bene coluntur et reguntur. Juxta potestatem tui
thesauri est durabilitas et defensio tui regni et tue potencie.
5 Oportet ergo ut bene regantur subditi et quod in tend as Give good heed

. ...... to their wants.

eorum necessitatibus et quod removeas injunas ab eisdem,
et quod nunquam tedeat te superintendere eorum condicioni-
bus, et inquirere de hiis quibus indigent. Habeas ergo unum
solum prepositum a te constitutum | qui non intendat ad 113 a.
10 destruccionem arborum set ad conservacionem, qui pre-
positus bene sit dispositus, morigeratus, longanimis, sapiens,
paciens. Qui si non est talis corda subditorum rebellant Bad governance

. . . . causes rebellion.

ejus regimini et corrumpentur per ipsum cogitaciones que
erant pure.
15 Noli multiplicare dispensatores in expensis tuis faciendis Do not multiply

useless officials :

quia per hoc ingredietur corrupcio super te. Quia quilibet
eorum intendit superare comparem suum in corrupcione 2
sui corporis, et conabitur se ostendere fidelem et utilem
tibi in tuorum oppressionibus subditorum, et hoc facit they win oppress
20 quilibet bajulorum ut in officio ad quod fuit deputatus
diucius perseveret. Et multi tales sunt qui unum dicunt
et aliud faciunt, et multos corrumpunt ut eos manuteneant
et defendant.

Capitulum .18. de proceribus et or dine sive ordinacione

25 eorum pro bello, sive de disposicione et numero procerum sen,

militiim in regimine regni et in tempore belli, sive de

disposicione ductoris sui et de accione bellatorum ipsorum

inferiorum.

PRoceres sunt addicio et multiplicacio regni, et per ipsos The utility of the
honoratur curia et ordinatur regnum in gradibus suis. r'eaim.0 '
Optima ergo ordinacio est necessaria in eorum gradibus et
disposicionibus, ut non lateat te propinqui condicio et remoti

1 et ita debet fieri in subditis regni.

2 aliter, in correpciont; sui comparis (vel operis).

15 Chapter cviii. V. 24 Book VIII, Chapter cix. V.

i5°

ii3 b. de numero ipsorum. Hec est necessaria ordinacio | in pro-
positus et numero qui dicitur et refertur ad numerum '
Have them in sub numero. Dico ergo ordinacionem quadruplicem nc-

a fourfold ordi- . . .... _, , ,

nance, cessanam esse, quoniam quilibet locus in terra est quadru-

iike space or the plex in ejus dififerencia, scilicet, retro et ante, dextra et 5

sinistra, et sic sunt species mundi similiter quatuor, oriens

occidens meridies et septentrio. Sit igitur cuilibet prece-
01, if not four, ptorum 2 quarta pars regni in ejus regimine, et si vis plures,

ant decern, quoniam decern et quatuor sunt perfecta ;

quoniam in denario est unum et duo et tres et quatuor, si 10
Ten is a perfect ergo colligeris hec, faciunt decern. Decennarius numerus

est perfeccio eorum que complectuntur quaternarium et

circumdabunt in numeris.
Let each chief Sequantur ergo quemlibet preceptorem .x. vicarii, et
natees.tensubordl sequantur quemlibet vicarium ductores .x., et quemlibet 15

ductorem .x. decani, et sequantur quemlibet decanum .x.

homines, omnes 3 ergo homines sunt4 in universo centum
How to summon milia pugnatorum. Ouando ergo indiges servicio .x. milium
thousand? " virorum, convocari precipies ad expedicionem faciendam

preceptorem unum, et sequantur ipsum .x. vicarii, et venient 20

cum quolibet vicario .x. ductores, et cum quolibet ductore
114 a. .x. decani, | qui sunt mille, et venient cum quolibet decano

.x. homines pugnatores, faciunt ergo in summa .x. milia
How to summon pugnatores. Et si indigeas mille bellatoribus, precipies uni

one thousand, . . , , ...

vicanorum et venient cum eo .x. ductores, et cum quolibet 25
ductore .x. decani, et cum quolibet decano .x. pugnatores,

or a hundred, sunt ergo in summa mille bellatores. Et si indigeas centum
bellatoribus, precipies uni ductorum ut cum eo veniant .x.
decani, et cum quolibet decano .x. pugnatores, qui omnes

or ten. faciunt centum. Et si indigeas .x. bellatoribus vel prelia- 30

toribus precipies uni decano et venient cum (eo) .x. bella-
tores.

By this means In hoc ergo parcetur tibi in expensis et victualibus, et

your expense . . .

win be lessened, alleviabens et consequens quod desideras in proposito tuo,

1 sicut postea exponit, ut decern homines sub uno decano etc. 35

2 id est, eorum qui precipiunt.

3 scilicet, in istis numeris. * apti ad bellum.

i5i

et diminuetur labor tuus in proceribus tuis, quoniam quilibet
eorum reget .x. inferiores se in gradu suo, et sic alleviabitur
opus in eis: et preceptor tuus immediatus1 sit callidus et
prudens disponen

5 De scriba bono dando proceribus.

Et necessarium est proceribus habere scribam sapientem GivVheraa

1 A good secretary.

sagacem fidelem considerantem appro|batum in milicia, ne 114 b.
valeant proceres corrumpi denariis. Inquiras igitur dili- fTl\tr01^ of
genter cogitaciones eorum, et quando percipies aliquid tale
10 \el aliquem talem, remove eum, et collige eos ostendens eis
quod in remocione sua providisti eis. Oportet ergo te esse
tractabilem curialem non contemptorem quorundam propter
alios.

De instrumento bellico excercitum coadunante et de forma
ls cjusdem instruments

Et oportet te tecum habere illud instrumentum quod Thehorno("

x battle of Temi-

tecit Temistius ad opus excercitus ad nocendum, et est in- stius:
strumentum terribile quod dividitur multis modis,2quia forte
oportebit te vocare totam provinciam tuam et regnum tuum,
20 et congregare subito proceres tuos bellatores tuos in eadem
die vel cicius, vel aliquo modo prout indiget excercitus
magnus et numerosus, nam hujus instrumenti sonus
auditur per miliaria sexaginta. Hoc est cornu eneum
artificio mirabili fabricatum, quo ex .lx. miliariis tempore it «in summon

your men for 60

2r belli suum excercitum convocabat, et regebatur cornu sexa- miles round.
ginta hominibus propter sui magnitudinem et inestimabilem
artificium, et verisimile est quod multa metallorum reso-
nancium genera in ejus composicione concurrebant, et hec
est forma cornu.

30 * tibi, scilicet, qui est primus et similiter omnes alii, vel inme-
diatus cuilibet gradui.

2 bene dico oportet te habere illud instrumentum.

14 Chapter ex. V.

152

V" Capituhim .19. de rcge in bello, et de aliis que debent

115 a. attendi in bello, scilicet, de niodo \ in bellis tcnendo, sive de
regiminc bellatorum ct forma aggredienciwn helium ct provo-
cacionibus eorundem.

Do not risk your- 1\T OH frequentare bella ct exponere te et animam tuam 5
ttie. 1 \| eis ; frequenta tamen consilia majorum qui sunt intima
vicaria tua, et non occupes te in hiis in quibus occupantur
(vel utuntur) victi vel vituperati congressionibus bellorum.
Non temptabis neque frequentabis prelia in propria persona,
set teneas majores circa te, ne occuperis (vel vaces) circa ea 10
quibus detinentur presumptuosi et audaces in congrega-

The object of cionibus (vel in congressionibus), quia certissimum est quod

battle is to de- V . .

stroy the king, nunquam convenit (vel contendit) rex cum rege quin
alter illorum machinatus sit in destruccione alterius, et hoc
inventum est in natura.1 15

Scias ergo quod victoria est ex corpore et anima con-
surgens (vel proveniens) ex duobus oppositis 2 repugnanti-

Thehopeof bus. Est ergo spiritus eorum spes et fiducia victorie regis

victory sustains . o ...

war. utnusque,0 quorum corpus est conjunccio utnusque partis.

Ouando ergo non incidit spes victorie, de seipsis moriuntur4 20
115 b. et cessant prelia. Et | perdurat prelium quamdiu durat
perseverancia in spe superandi partem quamlibet utriusque.
Keep up the Sit ergo conatus tuus et intencio tua in durabilitate, in

spirits of your . . . . ... .

men. perseverancia tui, et in stabilitate et sustentacione illorum

qui sunt tui generis. Et noli vilipendere personas eorum »5
quasi contemptor, set collige verba eorum (seu recipe

Example of bees. 1 Scilicet, in regibus apum, quia reges apum txeunt cum
examinibus suis sive excercitibus in pugnam et fortissime pugnant
donee unus excercitus vincatur, et ita est in multis aliis animalibus.

2 id est, regibus vel ducibus contrariis duorum excercituum. 30
Wit dicere quod victoria fit ex duobus ; unum est spes et fiducia
superandi adversarium, et hoc vocat animam methaphorice, aliud
est conjunccio excercituum corporalis, et hoc vocat corpus.

3 ex utrolibet. 4 id est, non fiunt.

1 Book IX. Chapter cxi. V.

16 victoria] invidia V

*53

familiariter) promitte eis donaria et honores, et solve pro-
missa.

Scias eciam quod non oportet te in excercitu incidere ^jwys
nisi togatum vel loricatum, ita quod si subito inveniaris sub
5 inimico querente te. Sit tota sollicitudo tua vel prudencia
in premunicione tui ipsius, scilicet, in armis et custodibus et
exploratoribus. Et necessaria est vigilancia in quolibet and on the

. watch.

tempore noctis et diei. Et noli castrametin nisi in loco
vicino monti vel conjuncto ei vel juxta aquis. Et defer camp near water.
10 victualia tecum multa quamvis non indigeas totidem. Et

multiplicamachinasdiscurrentes.et voces horribiles.quoniam Frighten your

1 enemies.

hec sunt fortitudo et virtus eorum qui tecum sunt et dura-

bilitas ad1 eorum | propositum, et timor ac divisio inimicis. "6 a.

Et utere in tuis proceribus diversis ^eneribus armorum : Use ail kinds of

.... arms-
Is quidam tantum utantur missibilibus et sagittis (quidam in

acie et in turba, alii vero deputati) ad discurrendum. Et

quando venerit acies ad preliandum, mitte cum eis formam

speciosissimam et turres ligneas in quibus sint armati sagit-

tarii mittentes missibilia ardencia. Et si videris eos trepidos

20 vel deficientes, confirma corda eorum et inducas ad perse-
veranciam.

Item, ordina acies tuas sicut premisimus et ut sequetur. The order of
Constitue ergo ad dexteram genus percuciencium et agre-
diencium, ad sinistrum vero genus lanceatorum, et in corde

.'5 seu in medio genus mittencium faces ardentes et jacencium
seu sagittancium et sonancium voces horribiles et faciendum
motus diversos. Et sit semper supereminens locus ubi cum Take the higher

r r ground.

adversariis preliaberis : ipsi vero quando percipient hoc
instabunt, et cum instancia conabuntur.
30 Cave ergo tunc prodicionem, et precipue tunc cum tuQS™j^for
videris vacillantes. Et ad illam partem quam videris | in n6b.
adversariis vacillantem, versus illam dirige acies atque
bellum, et cum omnibus hiis perseveranciam frequenta,
quia hoc est de originalibus victorie. Unde dicitur quod Xonearecon-

.... . . . . quered before

zs victoria non provenit de ahquibus, nisi pnus vincantur pu- they are afraid,
sillanimitate cordium in semetipsis, et per ingressionem
1 aliter, ac.

154

affectus l super eos. Insuper multiplica insidias et constituc
insidiatores cum sonis terribilibus, quia sunt de numero
superancium et vincencium.
Have plenty of Et est quedam cautela perducens ad propositum unum

food and drink .. . ,. ,, . .

in reserve. ex fundamentis prehorum, et habeas loca determinata 5
parata in aliquo locorum excercitus ad succurendum in
potibus et aliis necessariis, et ad conservandum proceres
tuos. Multiplica eciam animalia portancia municiones et

Elephants ami castra pugnancia, utpote elephantes, quia sunt valde terri-

dromedaries. ...... , ... .,

biles, et animalia velocissima utpote dromedanos, in quibus 10

est spes fuge in necessitate et quasi castrum.
Aniuery Si vero debes pugnare in castella2, utere instrumentis

proicientibus lapides, utpote machinis, et multiplica ea
117 a. juxta modum instantis necessitatis | ad hoc ; et eciam utere
and poisoned instrumentis penetrantibus et jac(i)entibus sagittas, et pila 15

habeas venenata. Et si venire poteris ad fontem vel locum
Poison the «eiis. unde inimici hauriunt aquas potabiles, infunde in illis locis

diversa venena corrumpencia et tunc inimicis effodias

sepulturas.
Persevere. Observa in omnibus perseveranciam, quia res est valde 2c

Do not pursue commendabilis et res faciens ad propositum. Et nunquam

the fugitives. x

Always try to sequaris fugientem. Et noli festinare in tuis operibus. Et

find traitors . .. .. .... . .. .

among your si possibile est tiDi, sint universa opera tua prodiciones

enemies, .... . . _, , .-.

inimicis et circumvenciones. Observa ergo hoc, et ita lacies
especially quod bellum sit ultimum opus tuum.quia progenies Indorum 35

Indians. . .

et genus indie sunt homines proditores et circumventores,
Persians Turks, et non est eis hoc obprobrium. Perses vero et Turci et

and Parthians L

are different. Parthi unus populus est, quia Parthos constat Getas fuisse,
quorum Amazones fuerunt uxores ; sunt homines animosi
valde et presumpcionis magne. Pugna ergo cum qualibet 3c

change your ex hiis eo modo quo convenit ad opus tuum. Minimum

methods for each A

enemy, non facias esse magnum, et non prevenias postponendis '.

117 b. Et sint opera tua in manifesto et occulto juxta modum

1 scilicet, timoris et desperacionis.

2 vel, in castellatos. ,-

3 preponendum.

27 Turci] cuti 32 non /»-.] vero MS.

*55

premissum, et juxta historiam et qualitates seu disposicioncs and by counsel
sciencie astrorum, sicut docui prius.1

Capitulum . 20. de eleccione tcmporis pro bellis agredieiitibus. L

OUando ergo vis consequi firmitatem propositi ex d is- to ensure suc-
° * * x cess Leo must

posicione supracelestium, constitue ascendentem - seu be in the ascen-

<*W r r dant, and the

orientem in Leone, et tempera3 Lunam vel dominacionem Moon in good

' * aspect with -Mars.

ejus quod sit in bono loco ex ascendente, et statue dominum
ascendentis 4 in domibus Martis, et non omittas visionem ]
Martis sive triplicitate.0 Et considera tunc omnem opera- 118 a.
10 cionem cujus naturam et materiam vis habere ex planetis et

1 Nota hie historiam Amazonum, quarum viri fuerunt de The story of the
Scythia et Scythe, et hec regio est ultra Alemaniam ad aquilonem Amazons-
extensa longitudine ad fines orientis ultra flumen Tanaim quod

currit inter Europam et Asiam Majorem. De Scythia ergo circa
15 flumen Tanaim venerunt gentes que nunc vocantur Gothii, et
duces eorum fuerunt duo juvenes regii, et fraude magnatum
fuerunt expulsi de regno. Qui colligentes magnam multitudinem
juvenum pecierunt partes Asie et tandem Europe cum uxoribus
suis et omnibus bonis, et oppresserunt multas gentes. Quibus
20 tamen tandem mortuis, uxores occiderunt omnes viros suos et
arma capientes invaserunt vicinas gentes subjugantes eas. Et
quia noluerunt habere viros de suis, pecierunt certo anni tempore
concubitus a vicinis gentibus subjugatis, et omnes filios suos
occiderunt, filias tantum reservantes, quarum mammas sinistras
2= absciderunt ab infancia, et ideo dicte sunt Amazones, id est, sine
mamma. Et hoc fecerunt propter usum sagittandi. Que occupa-
verunt naciones multas per circiter mille annos usque tempus
Alexandri Magni et Aristotilis et ultra.

2 id est, quod Leo sit in ascendente.
30 3 aliter, repara.

4 scilicet, Solem, quia domus Solis est Leo.

5 Triplicitas Martis habet tria signa, scilicet, Arietem et Leonem The tripiicity of
et Sagittarium, quia sunt signa calida, et est triplicitas una dignita-

turn planete, ut in principio libri expositum est. Item, domus what u the

* , ' , , . v • • • j t. • house of a planet.

35 uno modo vocatur duodecima pars cell incipienao ab onente,
et sunt tres sub orizonte usque ad angulum terre, et tres ab
eo usque ad occidens, et tunc tres super orizontem usque ad
medium celi, et tunc tres usque ad orientem. Alio modo dicitur
domus planete, et sic domus dicitur signum aliquod in celo, unde

40 domus Martis sunt due, scilicet, Aries et Scorpius, set Aries est

156

corum domibus, et ordina ipsos planetas et signa que sunt
ex eadem natura, quoniam hoc est capud operis. Et sint
omnia opera tua in manifesto et occulto juxta hunc
modum, scilicet, juxta qualitates seu disposiciones sciencie
astrorum. 5

when you jour- Ouando ergo volueris iter arripere, ordina ascendentem

ney start in the , . . . , . . .

ascendant of the ad iter et civitatem et locum in quern tendis, et decimum ad

place you are , . , . .... _, T

going to. opus quod intendis, et insiste circa hoc. Et cave ne Luna

Take care the sit pessima, id est, eclipsata vel malivola seu turbata, et ne

Moon is favour- .. . ... _ .. . , . , ,

able sit directe sub radns Sous, aut in sexto vel in duodecimo 10

gradu, aut retrograda. Si ergo erit victoria in ascendente 1
seu prosperitas, demonstrabit bonum et prosperum
118 b. eventum, et tunc, maxime si Mercurius est in medio celi,
and Mercury in demonstrabit complemeiitum operis et perfeccionem, et

mid-heavens. x x L

quando erit in septima domo demonstrabit possibilitatem 15
operis et leticiam et prosperitatem et perfeccionem pro-
positi, et si merit infra terram, significabit complementum
negocii et (proprietatem seu) prosperitatem eventus. Et
The Moon must cave ne fuerit Luna in ingressu itineris, in quadratura Solis.

not be in quad- . . ,

rature or opposi- aut in ejus opposito. Si ergo invemas onentem seu ^o

tion to the Sun. , . . 0 ,.

ascendentem in ejus opposito, vel in quadratura Solis,-
in war, i«t the revertere velociter illesus et perficietur opus. Et si vis

Moon be in mid- j • l 1 1 t , t i ■ i • o

heaven and aggredi bellum, ordina domum Lune medium cell,- et

Mercury favour- ■..■ . .. . • . „ .

able. Mercunum respicientem ipsam bemvolo vultu J, et fac

Mercurium in quarto gradu, repera Lunam maxime, quia 25
in itineribus faciendis universis majus est signum.

principalis. Et signum dicitur domus, quia ibi dominatur planeta
et habet maximam virtutem in eo et fortitudinem, set et domus
Solis est Leo et Lune Cancer. Set et hec uberius exposita sunt
in principio.

1 in bona disposicione celesti. 3°

2 id est, decimam domum.

3 id est, aspectu.

26 End of Book IX. V.

7 post decimum lege ad iter et septimum domum ad

8 post intendis lege et anguhis terre ad eventum : insiste

11. lege gradu, nc sit Mercurius sub radiis Solis aut retrograda

i57

Capitttlnnt .21. de conveniencia supracelestium aim inferio- N

ribns, scilicet, qualitcr supcriora dominantur inferioribus ad
fortunandum regent ct pacificandttm regioncs ut sibi obediant
gratis sine coaccioue, ct est capititlum incantacionis pJtilu-
S sop/tiec, sive de ydcis et forvtis.

O Alexander, jam scivisti illud quod antea sentencia 'i> substance of
' J ' this world is one

tractavi et exposui tibi non semel, quod, videlicet, in substance,

substantia hujus mundi universo in ejus superioritate,

posterioritate et inferioritate, sive altitudine, anterioritate et

io profunditate una est, nullam habens differenciam secundum

substanciam, quia ejus | dififerencia solummodo est in acci- 119a.

dentibus, et ejus existencia est in forma et coloribus. Si •na"cident'<rent

igitur nulla res differt in seipsa, consequens est ut ejus

differentia sit ab alia. Quicquid igitur videmus in hoc Everything mu-

.,.,., . . ,. . table in nature

1 ; iinindo corrumptibih de naturis, que primo dividuntur in can be divided

. into the four

quatuor partes, sunt .4. elementa. Deinde quicquid gene- elements,
ratur ex hiis de originalibus, id est mineris vel mineralibus.
vegetabilibus et animalibus, ejus causa est ex mundo circum-
dante ipsum universum, partem scilicet corporalem et partem
20 supercelestem et spiritualem : hec est causa ejus existencie
et regens ipsum.

Apparet igitur quod omnes forme inferiores regantur ah terrene forms

r 1-1 • • • • i'i 1 are governed by

a lormis supracelestibus spencis spintuahbus, et hec est supraceiestiai

... . . forms :

causa conveniens openbus incantamentorum, id est, ymagi- this is the cause

. . . . ,,. of enchantments.

25 num. lit iste forme spence sunt nrme in gradibus nrma-

menti. Et septem sunt vie file regentes superiores que The things of

. ! . , 7 ., this world re-

recipiunt impressiones earum l in suis luminibus, sicut ceive impressions

from without

recipit visus et mulier pregnans ydeas et similitudines according to

their suscepti-

rerum et earum forma?, et producunt eas ad mundum in- bilit>-

30 * eorum.

11 accidentibus~ accionibus MS. 28 mulier pregnans] Arabic,

speculum politum.

1 This section is Emitted in the ordinar}- versions. A better title is
supplied by the first corrector of this MS. and in some other MSS.
1 R(ubrica). Diccio decima de scienciis incantamentorum et de secretis
astrorum, et de inclinacione animorum et de proprietatibus lapidum et
herbarum.'

i5«

feriorem, juxta possibilitatem informantis et imprimentis eas
(seu componentis). Recipiet ergo quelibet res de originali-
bus et vegetabilibus et animalibus ab illis secundum quod in
natura sua potens est recipere.

Et scias quod recepcio cujuslibet supracelestium in illis 5

119 b. formis accidit1 juxta | suam possibilitatem in recipiendo
ipsam, et similiter quicquid formatur in inferioribus ex
impressionibus superiorum (vel superioribus formis). Forcius
igitur ydolum incantamentorum et durabilius judicatur
quod insidiatur a Oueynuan sene et a patre sene ; 10
deinde cum illo qui inclinat se ad sapienciam et ad judicium
justicie, qui est magnus apparens in libertate ; deinde qui
sequitur ipsa 2 ad (pudendum sive) puteum flavum, velocem
(sive velociter) in motu, principem miraculorum 3 multorum.
qui est multe benediccionis. Et convenit similiter quod 15
consideracio sit in tempore suo, et non cesset continuare 4
lumen planetarum et infusionem radiorum suorum, et non
sit Luna reproba in eo quod vis bonum esse ; et e contra sit
cum vis corrumpere (sive corpore erumpere). Et ego ponam
tibi exempla in hiis, quibus multum indigebis, et ostendam ^o
tibi (faciem vel) finem operis in hoc, Domino concedente.

Capitulum .11. de apprehensione intellectus, sive de in-
pressione formarum.

scienciam, investigaverunt illud quod manifestum est de eo

120 a. quod occultum fuit | eis, et illud cujus sciencia verificata est

apud eos confirmaverunt. Et secundum modum, postquam
cognoverunt et investigaverunt utilitatem suam et durabili-
Persons of little tatem et perpetuitatem, quam celaverunt et occultaverunt ut 30

understanding m ....

cannot penetrate non associarentur eis in eorum sciencia illi qui non habent

these secrets.

1 vel, accipit. 2 vel, ipsum. s aliter, periculorum.

4 et est necesse continuare.

mUoniam illi qui fuerunt velocis apprehensionis, et
ae 'rehension v^/ intellectus eorum fuerunt clarificati ad suscipiendam 25

17-18 ' et non sit Luna ' in marg. ' Luna ' later hand 25 added

in later hand: ' et est ars universalis ad aggrediendum omnia opera
secreta '

*59

apprehensionem quam £11 i apprehendcrunt, nee scienciam
quam illi sciverunt, ut sunt divisiones Altissimi, cujus
potencia et dona sunt glorificata in suis creaturis currenti-
bus secundum suam disposicionem et voluntatem et secun-
5 dum suam sapienciam super illos quos volueiit et approba-
verit. Et non elongabit te Deus gloriosus ab illis qui God «m reveal
habuerunt hanc scienciam, cum tu sis de numero eorum qui
desiderant aliquid adquirere, et qui appetit victoriam habere,
aut secundum intencionem suam ad id quod appetit, aut
io secundum humilitatem rerum appetitarum ad ipsum.

Ouot igitur sunt in hoc mundo de secretis occultis et de .Many do not
scienciis occultis universalibus et particularibus, que per- secrets
transeunt homines et non cognoscuntur nee intendunt circa because they are

, i . , . . , .,,.,. , thinking of other

ipsas, et hoc ideo, quia eorum intencio et desidena tendunt things.
rs ad alia, et alienurn est ab eis quod appetunt. Et jam
ostendi tibi quicquid vides in hoc mundo sen|sibus tuis est 120 b.
patens ex duobus, scilicet, ex materia et forma. Omnis Matter and form.
igitur forma durabilis est et perpetua in ipso ente (sive Allformisper.
operante) sine augmentacione et diminucione.1 Et omnis ^et"al;

x ' ° Only form is

20 materia que est est in2 generacione, non existit in aliquo aPPrehendedb>'

1 ° ' T- the senses.

tempore 3 ex temporibus, nee vides nisi formam animalium
et vegetabilium et mineralium perdurantem in etate,4 nee
suscipit in se corrupcionem vel defectum, augmentum vel
diminucionem, quia abest et recedit per corrupcionem cor- Form recedes

, c . . when change

25 pons et materie deferentis ipsam, quod est compositum takes place.
necessario ex composicione parcium que sunt divise cum
motibus incessantibus in corpore quamdiu existit in aggre-
gacione et segregacione, et informacio durabiliter perseverat.

Causa autem quare invenitur forma durabilis et perpetua Form is due to

...,..., . the planets,

30 est quia ex planetis durabihbus et perpetuis est. Et causa

corrupcionis ejus est quod existit in aggregacione et segre- its change to

. ., , , their inter-

gacione. et separacio pervenit ex eo quod est ex planetis actions.

1 aliter, secundum augmentacionem et diminucionem.
a ex.

3 aliter, Et omnis natura in ge[neracioJne consistit ex aliquo
35 tempore. 4 aliter, in ente.

10 humilitatem] habilitatem V 27 incessantibus] contrariantibus V

i6o

contrariis qui non persevcrant secundum unum modum.
Apparet igitur tibi quod predixi, quod forme celestes
quando * suscipiunt a luminibus planetarum inter radiorum2
inter ipsos celos et ipsa elementa, suscipiunt humores que '
121 a. habent | suscipcre, et existit eorum durabilitas quamdiu 5
Form which rule > habet durare ille humor et motus formarum et potencie et

humours and

complexions. opera earundem, juxta complexionem terrenam et com-
plexionem celestem seu firmamenti. Et ille dominatur in
operibus cujuslibet forme qui dominatur in quolibet humore,
et superat super complexionem, sicut placuit Creatori suo 10
altissimo glorioso et sublimi.

To understand Convenit igitur tibi scire, quod dixi et demonstravi,

you must know . . . . . .

the motions of virtutem (sive ventatem) ejus ut inde cognoscas motum

the heavens . . .,

firmamenti et signa ejus et planetas ejus nxos et durabiles ;
et quod ascendit ex qualibet parte signorum. et ex formis 15
figuratis spiritualiter operantibus ; et quod scias motum
septem syderum et modum4 inter illos ; et quid significant
and their inter- hec omnia. Et quod scias motus septem circumstancium,

relations, m #

in conjunccione et in opposicione et in recepcione et in
triplicitate et quadratura et sextiplicitate, et signum ejus 20
quod amat et signum est Ancheralh, et terminum invencionis,
et quomodo accidit eorum pars, accio et impressio et re-
cepcio (sive accepcio) luminis, et earum redicio (sive radia-
121 b. cio), et ascendens secundum certitudinem | cum ipsa
complexione, et secundum cursum, et secundum inclina- 25
cionem ad dexteram et ad sinistram, et quot denarios
pertransivit Sol vel planeta in quolibet signo, cum media-
cione et preparacione et infusione sui luminis secundum
and especially ultimam certitudinem et insinuacionem 5. Eti llud quod

the times of the m m .

ascendants, and magis debet sciri est cognoscere horas ascendencium 30

the places. ° ° ......

bonorum et reproborum, et quid habet quihbet in longi-
tudine et latitudine et ascendente et apparente.

Cum ergo cognoveris omnia hec, cum hiis que prediximus

1 aliter, ante.

2 aliter, intermediorum. s aliter, quoniam.

1 vel, nodum. b vel, insidiacionem. 35

17 septem] xij. V 18 circumstancium] errantium V

i6i
tibi de essencia sive substancia lapidum, et quid recipit Any substance,

.... . .. , . .... has planets of

quodlibet istorum a quohbet planeta, et quid quili bet the same nature,
planeta in ipsis habet, et si quilibet planeta habeat partici-
pacionem quarumlibet ymaginum lapidearum, et quid reci-

5 pit quelibet istorum -in participacione in qualibet ymagine
lapidearum et vegetabilium et originalium, et in quolibet
membro ex membris suis, necesse est quod agregacio et
universitas attribuatur et pertineat magis dominanti super
eas. Sicut homo qui pertinet ad Solem in universo secundum as man,

io majoritatem et pluralitatem | est distinccio (sive diffinicio) 123 a.
pertinens ad Solem. Et similiter originale attribuitur Homini
(seu comparatur) universo et plumbum nigrum ad Saturnum or black lead,
secundum divisionem. Deinde similiter quelibet ymago
et quodlibet (signum vel) membrum in membris existentibus or any member

, . of the body.

15 in ipsa, quoniam omne compositum secundum quod com-
mittitur crescit (vel secundum quod metitur cernitur et
circuitur).

Cum ergo volueris ligacionem planetarum, volve cum To make use of
adjutorio Altissimi simplicissimi ligacionem illarum po- sMer th^supra- *

20 tenciarum (seu virtutum) supracelestium sensibilium que enc^ at work on
operantur in istis corporibus compositis. Tu autem jam >c
novisti quid habet quilibet planeta ex i 11 is in universo et
individuis et compositis corporibus in universo et divisione.
Considera ergo disposiciones firmamenti in quolibet signo Consider the

25 ascendente de suis ascendentibus, et secundum quod durat firmament:
disposicio ejus et sui ascendentis super ipsum usque ad
perfeccionem cujuslibet modi ex modis, scilicet, quis as-
cendens sit deterior et ymagines ascendentes ex ilia parte
gradientes spirituales, et compara ad ipsum operacionem

30 ex generacione | humana vel ceterorum animalium aut vege- 122 b.
tabilium et lapidum, ita ut sit magister ascendentis in eo.
Ita quod Saturnus in opere suo et aspectu suo ad ipsum let Satum be

.... , . . r ,. benignant

respiciat benigne, et quod sit miusio radiorum suorum
super ilia plaga (seu regione) in qua tu existis. Et non
transgrediaris locum operacionis (sive applicacionis) tue, et

10 post pluralitate lege caput ejus. 12 Saturnum] Solem MS. 23 in-
dividuis] divinis MS. 24 Considera. The Achillini text ends here and
goes on with p. 114.

15»0 M

i6i

and the Moon sit Luna contigua cum duobus planetis, et capiat in ea
recepcionem que requiritur ad illam. Et pinge illam
and make a figuram ascendentem in firmamento in corpore ex corpo-
heavens. ribus convenientibus magistro ascendentis, secundum quod

apparet ex figura ascendentis, littere cum littera. Quod tu 5
videbis ex operacione (seu apparicione) operum suorum et
virtutum, quia multum perficiet tibi, si Deo placuerit.

Capitidum .23. de ymaginibus et anulis sen incantamentis
faciendis.
The amulet of T Sta ymago seu incantamentum est operacio Hermogenis 10

Hermogenes, ,

J- regis sapientissimi, et est medicamentum quod dat
which brings regnum et reverenciam et congregat inclinacionem et obe-

power and . , .

repels enemies, dienciam, et repelht mimiciciam cum timore et tremore ;
123 a affligit invidos, rigidos et inimicos ; et facit | amareet odire,
et ridere et flere, ire et red ire, et operatur opera mirabilia 15
magna et extranea et stupefaciencia que longum esset
enarrare, et habet indagacionem visionum in entibus x per
viam revelacionis magnam efficaciam.

1 win describe to Et ego ostendam tibi hujusmodi rei artem secundum

quod gloriosi philosophi mihi commiserunt scienciam earn, 20
quam qui possiderunt occultaverunt ejus rei scienciam in
secretis terre, qui habuerunt revelacionem et prophetaverunt
in ipsam et prosperati fuerunt, et anime eorum separaverunt
hanc scienciam separatim ab omnibus aliis, et (potencia sive)
persona tua preparata est huic secreto semper. Prosperare 25
ergo in ipso et eris securus, cum Dei adjutorio.

Take ail metals, Congrega substanciatn Saturni et Jovis Mercurii et Solis et

in their hours ;,_ . „ r - ... . .,.

Veneris et Martis et Line, et victonam ejus qui dominatur
in eis, et est tunc racio - sicut magister omnium, et pone de
ipso auro secundum quantitatem (sive qualitatem) que est 3°
let Leo be in the in operacione. Et ascendens sit Leo, et Sol sit in signo

ascendant and , ......

Soi in a good coiTipetenti potens et ascendens et llluminans in .19. gradu,

sign, . T

the Moon in et Homo 3 in Aquano, et prepara Lunam et ymaginem

Cancer.

1 vel, mentis. 2 vel, Homo (Satnrn). 3 aliter, hoc est.

27 in marg. ' Operacio specialis '. 31 in marg. f ut in Capricorno *.

1 63

(sive magistrum) ejus ut sit in Cancro,1 et in f tercio gradu 123 b.
ipsius, et Jupiter in Sagittario et Mercurius in Virgine et Jupiter.

.__... Mercury.

Venus in Tauro et Mars in virgine et ipsa prosperata venu*.
in decimo, et Mercurius in Virgine in honore suo. Et quod

5 magis placet ei, ut adjungatur Luna Soli et Jovi in locis
respicientibus (vel recipientibus). Si possibile est tibi, ut sit
inclinacio ad Jovem, et illuminacio ad Hominem, et respiciant
se ad invicem benigno aspectu, et quilibet eorum emittat
radium suum super consortem suum post recepcionem

'o luminis sui. Et cavendum est ne dominus medii celi sit
remissus et relaxans cordas, et situs planetarum ediricancium
sit in gradibus sui ascensus.

Et cum hoc habueris, collige substancias per dissolu- M.eltt]?em.0",,

> 0 1 Thursday in the

cionem in mane diei Jovis in hora attributa Jovi. Deinde hourofjove;
lS facias ex hoc anulum, et pone in eo particulam quadratam make a ring with

' * * 1 a square stone ;

de lapide luteo precioso. Et depinge in eo formam leonis, carve on it a

, r , . . , 1 • young man

super quern leonem equitet forma (sive ymago) inberbis riding on a Hon,

...... . i-i • • holding a two-

hominis, et nabeat in manu sua, duas alas involutas in capite winged hat
suo, et inter manus suas septem homines inberjbes 2 habentes I24 a«

20 alas et inclinantes ad ipsum inter manus suas. Deinde ^"„g^^urea
depone septem lectos de substancia cujuslibet.3 Deinde handsT 1S
suppone eos sub lapide precioso predicto per ordinem ^ing^oT1
secundum quod sunt. Primus eorum sit Saturnus, deinde ^"h^Itone,
qui sequitur usque ad Lunam, post quam depinxeris in

25 qualibet superficie nomen sui planete et illud quod attrahit thehpianetaoT °f
sua spiritualitas. each-

Explicit pars tercia Secretorum Aristotilis de

mirabilibus utihtatibns nature et artis et morum.

Et incipit pars quarta ejusdem de admirabili

30 eleccione am'icorum et bajidoram regis per naturales

proprietates corporum et hec vocatur ph'isonomia.

1 aliter, Tauro {rede).

2 alia litera .7. homines barbas habentes et alas.

3 scilicet, planete.

n in marg. ' id est, debilis per motum vel per aspectum '. 18 lege in

manu sua vexillum, habens. 19 inter manus suas] lege et ante eum.

M a

lncipit pars quarta Secretorum in qua docet
phisonomia humarii corporis, id est, de arte cogno-
scendi qualiiates hominum secundum partes ex-
tcr'wres et de qu'ibusdam aliis.

v Capitulum primjim est dc pJiisonomia in universali. 5

Leam to judge j a T inter ceteras res ilia quam te non oportet ignorare est

men by their out- I J .

ward seemings. pi cognkio quam investigat et cognoscat anima tua per

124 b. signum nobile cum abstracta fuerit a desideriis | et

concupiscenciis, et cum fuerit liberata a nocivis, et hec
The soul governs divisio cognoscitui" cogitatu. Cum itaque fuerit anima 1°

the body, . . , .

superans corpus et dominans et ei preponderans, et virtus
fiammea1'2 existens in corde non desinat inter ipsam virtutem
vitalem et virtutem animalem existentem in cerebro,3 tunc
sublimatur et augmentatur et declaratur intellectus se-
cundum mensuram. Unde si quis querat causam propheta- 15
yet it is in- rum qui probati sunt in hoc mundo purissimi intellectus et
ihestars. y vere visionis cum miraculis juvativis pre ceteris, ex predictis
provenit.4 Accidit et hoc, ex constellacione geneseos imi-
tantis hanc virtutem generativam.
i.eam the science Scias ergo quod oportet te querere signa et vestigia cum 20

of physiognomy. S M V M fc. fa

pulcritudine nature, scilicet, sciencie phisonomie que est
sciencia magna, et per longitudinem dierum sunt usi antiqui
hac sciencia et gloriati sunt in inquisicione pulcritudinis

125 a. nature in hacsciencia | cujus perfeccio attribuitur de numero

1 id est, calor naturalis. . 25

2 Virtus fiammea etc. Tres sunt virtutes in homine, scilicet,
natural, naturalis que facit opera nutrimenti, augmentandi et generandi, et
vital, hec viget in epate et testibus. Alia dicitur vitalis, que salvat

vitam per inspiracionem et exspiracionem et anelitum et motum
animal. cordis, et hec est in corde principalitcr. Tercia dicitur animalis 30

et cognitiva et hec est in cerebro, quarum trium calor naturalis est
instrumentum.

3 ita, scilicet, quod hec tria sint in debita disposicione.

4 scilicet, ex bona disposicione virtutum vitalis et animalis

et caloris naturalis. 35

5 Book X, Chapter cxii. V

165

antiquorum Philimoni summo doctori et magistro phiso- p0iernon wa& a
nomie, et revera investigabat ex composicione hominis "dente.°f l'"s
qualitates et naturas anime ejus, et sunt in ipsa historia1
pulcra et extranea. Constitue ergo te super earn ut
5 intelligas.

Discipuli siquidem Ypocratis sapientis depinxerunt The disciples of
formam ejus in pergameno et portaverunt earn Philimoni triSPto^rov«
dicentes : Considera hanc figuram et indica nobis qualitates im'
complexionis ejus. Qui recipiens composicionem et dispo-
10 sicionem figure comparavit partes ejus dicens : Iste homo The picture of
luxuriosus est, deceptor, amans coitum. Ob quam rem shJfweT^mto
voluerunt eum interficere dicentes : O stulte, hec est figura „! a ,ec .**"

° 1 he disciples

dignioris et melioris hominis qui sit in hoc mundo. Phili- «ishedtokiii

° x rolemon.

mon autem pacificavit eos et correxit dicens : Hec est figura
15 quidem sapientis Ypocratis. set hec que quesivistis de mea

sciencia ostendi vobis.et quod inde sencio secundum ipsam.

Quando ergo pervenerunt ad Ypocratem, dixerunt ei Hippocrates said

quid fecerunt et quid respondit eis Philimon et ejus judicium.

Quibus dixit | Ypocras : Certe verum dixit Philimon, nee 125 b.
20 pretermisit unam litteram. Verumptamen ex quo ego except that he

respexi, consideravi hec turpia esse et reprobanda, constitui hfs own disposi.

meam animam regem supra ipsam,2 et retraxi earn ab eis,

et triumphavi super retencionem concupiscencie mee. Hec

est itaque laus et sapiencia Ypocratis ex ejus operibus, quia
25 philosophia nichil aliud est quam abstinencia et victoria

concupiscibilium.3

1 scilicet, phisonomie.

2 scilicet, ut ipsa regeret se per viam racionis.

* Phisonomia est lex nature in complexione humani corporis et what is physio-
3° ejus composicione, quia Grece, ' noraos ' est ' lex ', ' phisis ' est su°my.
' natura ', et hie est magna pulcritudo sciencie et sapiencie et
utilitas pro cavendo malos et associando bonos, quia homines
libenter secuntur in moribus complexiones suas et cemposiciones
corporutn suorum, licet non cogantur. De ista phisonomia
35 Aristotiles et tres alii philosophi collegerunt multas sentencias que
in unum collecte sunt in libro .3. auctorum qui communis est apud
prudentes. Alius tractatus specialis est Aristotilis de novo trans- The leading
latus. Multa vero de hac sciencia reperiuntur in libris Aristotilis treatis«s.
et Avicenne de Animalibus, et in libris medicine. Et cum hec

36 3~* 4 MS.

1 66

Capitulum secundum de phisonomia in particulari.
w
The rules of f~~^ Onstitue ergo tibi ex hac sciencia phisonomic regulas
Physiognomy. ^^ et const;tucjones abreviatas et sufficientes, et dct tibi
Dcus magnum comodum et precium ex nobilitate nature
tue et puritate tue substancie. 5

The signification Scias ergo quod matrix est embrioni 7 sicut olla ferculo
decoquendo. Albedo ergo cum livido colore et flavus
color nimis, est signum diminute decoccionis embrionis
in mat rice. Si ergo accidat cum hoc diminucio in creatura,

sciencia sit plena sapiencia naturalis philosophic, et utilissima pro 10
One must be moribus hominum cognoscendis, tamen multum debet esse pru-
carefui in form- <]ens et expertus qui de his debet judicare, nee de Christianis debet

mg judgements ,...%. \ . . .. J ' , -

of christians, ahquis judicare nisi aptitudinem naturalem ad mores, non quod

talis erit, quia gracia Dei gratum faciens potest vincere malam

disposicionem animi ad quam excitatur ex complexione et com- 15

posicione corporis et ceteris proprietatibus, quia tamen ornnes

homines tarn boni quam mali inclinantur omnino vel in majori

but still the parte vel in minori, et semper vel pluries vel aliquando, ad eos

science win tell mores ad quos natura excitat voluntatem, ideo ultra aptitudinem

disposition!"™ potest sapiens considerare et saltern dubitare racionabiliter de 20

126 a. eo qui habet naturam valde distpositam ad malos mores, et cavere

ab eo, usquequo cognoverit ejus conversionem ad bonos mores.

Twin pupils are Aliqua enim sunt signa naturalia ita efficacia quod vix defficiunt

a very bad sign. aijqUj[ ab ji]js moribus ad quos inclinantur, ut qui geminas pupillas

habent in oculo uno, vix unquam cavent a sedicione et decepcione, 25

ut probavi in omnibus quos adhuc vidi. Et multa alia signa

reperiuntur in hoc libro, et in aliis libris hujus sciencie. Super

Kings who have omnes autem valet regibus et magnis viris ut essent periti in hac

to select prelates -ncja j eleccione amicorum et ministrorum, quia etsi boni

should know this .■ . > . ^

science. pnmo ehgantur ad curias regum et prelatorum cito depravantur 3°

per divicias et delicias et honores et munera. Propter quod
Aristotiles voluit instruere Alexandrum in hac sciencia utilissima
pro omnibus, et maxime pro magnatibus, ut possit cavere a malis
et eligere bonos. Ex dictis Philimonis et responsione Ypocratis
patet Veritas judiciorum phisonomie, quia per hanc scienciam non 35
potest judicare nisi de aptitudine ad mores, non de actuali exis-
tencia ; debet tamen sapiens racionabiliter dubitare ubi violenta
signa invenit, et cavere donee probet contrarium, sicut prius
expos ui.

1 J\Iargitinl note in same hand : ' Embrio est fetus in utero 4°
matris, sive in matrice '.

6 Chapter cxiii. V

167

diminuetur similiter natura. Fuge | ergo ab omni homine 126 t>.
livido flavo, quoniam declivus est ad vicia et luxuriam.

Et cum videris aliquein in te frequentuntem visum, et signs of a man 1

. . , , . that loves and

cum respicis eum terretur ex hoc et eiubescit, et maxime fears you.
5 si intus suspirat, et lacrime apparent in oculis : hie diligit
te et timebit te. Si vero contrarium fuerit, est invidus et
contempnens te.

Cave et precave ab homine infortunato et diminuto in Beware of un-

, . . . . ....... fortunate or

aliquo membro, sicut cavendum est tibi ab lnimico. deformed men.

Jo Equior et temperacior creatura est que convenit medio- The man of even
critati stature cum nigredine oculorum et capillorum et cmper'
cum rotunditate vultus. Albedo vero commixta rubedini
est bona. Et fuscus color temperatus cum integritate
corporis, et rectitudo stature ac capitis mediocritas in parvi-

15 tate et magnitudine, et raritas verborum nisi cum necesse
fuerit, mediocritas in sonoritate vocis et subtilitate. Quando
vero natura declinat ad nigredinem et croceitatem, tunc est
optima temperancia ; creacio hec | placeat tibi, hanc habeas 127 a.
tecum. Et ego interpretor tibi quoddam 1 per modum have him necr

. . . . you.

20 separacionis,2 tu autem temptabis ipsum in rectitudine
intellectus.

Capitiilum tercium de capillis.

CApilli autem plurimi suaves significant mansuetudinem Much hair and
et frigiditatem cerebri. Multitudo eciam capillorum s°

25 super utroque humero significat fatuitatem et stoliditatem.

Multitudo eciam pilorum in pectore et ventre reperta Body hair.
declarat horribilitatem et singularitatem nature, et diminu-
cionem apprehensionis et amorem injuriarum, et sapiencie
innuit paucitatem. RufTus vero color capillorum et pilorum Red hair.

30 est signum insipiencie et multe ire et insidiarum. Et niger Biackhair.
capillus innuit rectitudinem et amorem justicie. Mediocris
vero inter duos colores est hominis qui diligit pacem.

1 scilicet, capillos et postea alia.

2 id est, divisionis in multa membra.

3 Chapter cxiv. V 8 Chapter cxv. V 10 Chapter cxvi

2 Chapter cxvii. V

168

Capitulum .4. de oculis celestis coloris et nigris.

OUi habet oculos magnos, invidus est et inverecundus
piger, inobediens, precipue si sint lividi. Cum vero
oculi sint mediocres declinantes ad celestem colorem vel
127 b. nigredinem, penetrabilis | est intellectus, curialis et fidelis. 5
Goggle eyes. Cum vero habet oculos extensos cum extensione vultus,
talis est maliciosus nequam. Et qui habet oculos similes
oculis asini, insipiens1 est, dure nature. Cujus vero oculi
moventur velociter et visus ejus acutus, talis homo est
fraudulentus, latro, infidelis. Si vero oculi fuerint rubei, 10
ille cujus sunt est animosus et fortis et potens. , Deteriores
vero oculi sunt illi qui habent maculas albas aut nigras aut
rubeas circumquaque, quia talis homo deterior est omnibus
hominibus, et magis reprobandus.

Great eyes.

Medium sized
eyes.

Asses' eyes.
Shifty eyes.
Red eyes.
The worst eyes

Thidc brows.

Thin brows.

Capitulum .5. de super ciliis.

Upercilium quod habet multos pilos significat inepcio-
nem loquendi. Et quando extenduntur supercilia ad

timpora, habens talia est immundus. Cum vero supercilia
rara sunt, commensurata in longitudine et brevitate et
sunt magna, hujusmodi est facilis impressionis ad intelli- 20
gendum.

Thin noses

128 a.

Long noses.
Nostrils.

The best nose.

Capitidum .6. de naso.

NAsus 'cum fuerit subtilis, ejus dominus est valde ira-
cundus. Et qui habet longum | nasum et protensum
ad os, est probus et audax. Nasus vero simus, est impe- 2-,
tuosus. Et qui habet foramina nasi gravis apercionis vel
dure, irascibilis est. Et similiter, qui habet ampla foramina
iracundus est. Et cum fuerit nasus latus in medio declinans
ad simitatem, est verbosus mendax. Et in nasis ille est
magis equalis qui est mediocriter longus, et cujus latitudo 30
est mediocris ad extremitatem et ejus foramina non multum
magna.

I Chapter cxviii. V

15 Chapter cxix. V

22 Chapter cxx. V

169

Cap it idum .7. de facie.

FAcies plana carcns tumorositate significat litigiosum, ami face,
discolum, injuriosum, et immundum. Qui vero habet
faciem mediocrem in genis et temporibus,1 vergentem ad a good face.
5 pinguedinem, est verax, amans, intelligens atque sapiens,
servicialis 2 atque compositus et ingeniosus.

Capita hi in .8. de ore et labiis.

QUi vero habet latum os, est bellicosus et audax, et est Big mouth.
loquax et sepe gulosus. Qui habet labia grossa Fuii hPs.
10 stultus est. Et qui est carnosus in facie est minus sapiens,
importunus men|dax. Et qui habet gracilem faciem est 128 b.
circumspectus in operibus suis, subtilis intellectus. Et qui a lean face.
habet parvam faciem declinantem ad croceitatem est pessi- a small face,
mus, viciosus, deceptor, ebriosus. Et qui habet oblongam
15 faciem est injuriosus.

Et qui habet tempora inflata et venas plenas est valde Full temples.
iracundus.

Capituluni .9. de auriculis.

ET qui habet auriculas magnas est valde fatuus, hoc Great ears,
excepto quod erit bone memorie et retencionis. Et Small ears,
qui habet aures valde parvas est stolidus, luxuriosus.

Capituluni .10. de voce.

ET qui habet grossam vocem et sonoram est bellicosus a loud voice.
et eloquens. Cujus vox est mediocris in subtilitate et
25 grossicie est sapiens, providus et verax, Justus.
De modo loquendi capituluni.

Qui vero est velox in verbis, et precipue si habet gracilem Hasty speakers
vocem, est inprobus, stolidus, importunus et mendax. Si
vero vox sua fuerit grossa, erit iracundus et precipitans,

30 * psalmus, ' et requiem temporibus '.
2 id est, aptus ad serviendum.

1 Chapter cxxi. V 16 Chapter cxxii. V 18 Chapter cxxiii. V

22 Chapter cxxiv. V

4 vergentem] vigentem MS. 16 venas] genas MS.

170

a sweet voke. male nature. Et qui habet dulcemt vocem invidus est et
129 a. suspiciosus. Pulcritudo eciam vocis | indicat stoliditatem

et insipienciam et magnanimitatem.
Much gesture. Qui vero movetur frequenter et loquitur manuum mot.u
Little gesture, est invidus, eloquens et deceptor. Qui vero est abstinens a 5

motu manuum est perfectus intellectus, bene dispositus et

sani consilii.

Capitidum .11. de collo.
a long neck. /^^Ui vero habet collum gracile et longum est sonorus in
a short neck. V/ voce et stolidus. Qui vero habet collum breve valde 10
est callidus, defraudator, astutus, et dolosus. Qui vero
habet collum grossum est stolidus et comestor magnus.

Capitidum .12. de ventre et pectore et tergo et humeris.
The signs of the f~~\ Ui vero habet ventrem magnum est indiscretus, stoli-

belly, I 1 & '

V^ dus, superbus, amans coitum. Mediocritas vero ventns 15
et strictura pectoris significat altitudinem intellectus et

and of the chest, boni consilii. Latitudo vero pectoris et grossicies hume-
rorum et tergi significat probitatem et audaciam cum
retencione intellectus et sapiencie. Subtilitas vero tergi
significat hominem discordantis nature. Mediocritas vero 20
pectoris et tergi equalitas, signum est optimum et approba-
129 b. turn. Elevacio humerorum signum est j asperitatis nature

High shoulders, et infidelitatis.

Capitidum .13. de braclnis.
Long arms. /~\Uando vero brachia protenduntur in tantum quod 25

V^manus perveniunt ad genua, significat audaciam et
short arms. probitatem cum largitate. Quando vero decurtantur brachia

signum est amantis discordiam et ignorantis.

Capitidum .14. de palmis et digitis.

Long palms and T)-A-lme vero longe cum digitis longis significant dominum 30
X suum bene dispositum ad multas artes, precipue cum
mechanicis, et significant sapientem in operibus, et signum

4 Chapter cxxv. V 8 Chapter cxxvi. V 13 Chapter cxxvii. V

24 Chapter cxxviii. V 29 Chapter cxxix. V

fingers.

i7i

est boni regiminis. Grossicies vero digitorum et brevitas Thick short

.r .... ... . fingers.

significant stoliditatem et insipienciam.

Capitulum .15. de pedibus et tibiis, talis et genibiis.

PEdes vero grossi et carnosi significant fatuitatem et Great feet,
amorem injurie. Pedes vero parvi et leves significant Littlefeetand
duriciem. Et subtilitas tibiarum significat ignorantem ; et
earum grossicies significat audaciam et fortitudinem. Lati-
tudo vero tibiarum et talorum significat fortitudinem cor-
poris. Multitudo carnis in genibus significat debilitatem Great knees.
10 virtutis et molliciem. |

Capitulum .16. de modo ambulandi sive de incessu. 130 a.

CUjus passus sunt lati et tardi prosperabitur in omnibus Long steps,
operibus suis et factis. Cujus passus sunt breves, Short steps.
est impetuosus, suspiciosus, potens in operibus male volun-
15 tatis.

(.Capitulum .17.) De Jwmine op time memorie et bene
composito per comparacio7iem ad signa predicta, et de modo
Judicandi, capitulum .17.

I Lie vero homo est optime memorie bene compositus The signs of a
in natura, qui habet carnes molles, humidas, mediocres fgoodmLd"
inter asperitatem e.t lenitatem, et qui est non nimis longus
nee nimis brevis, atque declinans ad rubedinem, mitis
aspectus, capilli plani mediocriter, magnorum oculorum
et declinancium ad rotunditatem, mediocris et mensurati

2>- capitis, magnitudine colli equalis bene dispositi, cujus
eciam humeri parum declinant, carentes carnositate in cruri-
bus et genibus, clare vocis cum temperancia in sublimitate
(vel subtilitate) et grossicie, longarum palmarum, longorum
digitorum declinancium ad subtilitatem, mediocris risus,1 j

30 et modice derisionis, cujus aspectus quasi commixtus est 130 b.
leticie et jocunditati.

1 aliter, modici risus.

3 Chapter exxx. V n Chapter exxxi. V 16 Chapter exxxii. V

11 ambulandi] ambulandu MS.

17a
Do not judge by Verumptamen non oportet te precipitare sentenciam

one sign, . . . . .

et judicium tuum in uno signorum istorum, set colhge tcsti-
but compare one monia universorum, et cum tibi dant diversa singna et

with another. (

adversa, declina semper ad mcliorem et probabiliorem.1

Completus est tradatus de signis et moribus 5
naturalibus hominum ad regent Alexandrian
niagnificum qui dominatus fu'it toti orbi, dictusque
Monarcha in Sep(ten)trione.

This book is not Non est hie liber completus in Latino set multa magnalia

some fools have deficiunt, ut patet ex Greco et Arabico. Item cum in correccione 10

deleted several istius exemplaris habui quatuor exemplaria, scio quod ablata sunt

1 iXTto have ab eis quedam capitula per stulticiam aliquorum. Et ideo que-

a complete copy rantur in aliis exemplaribus. Solebam enim habere integrum

of the transla- _ . ~ °

tion. quantum fuit translatum.

Explicit Liber Secreti Secretorum Aristotilis ad k-
regent Alexandruni, qui liber intitulatur liber
decent scienciaruni, cum quibusdam declaracioni-
busfratris Rogeri Bacun de ordine minorum.

Deo gracias.

1 Unde dicit lex, in dubiis benigniorem interpretacionem facere 20
non solum justius est, set tuCitis.

*73

The following passages are inserted in the edition of
Achillini 1500, and in those which derive from it.

(\2K.G*.) Sciendum tamen quod scire producere amentum Alchemy is the

. .... . & highest science

et aurum, verum est impossible : quoniam non est possibile
equiparari Deo Altissimo in operibus suis propriis. Sed God™ °nly t0
cum declarata fuerint hec per accidentia ipsa compre-
5 hendentur, sine impedimento, et hec est summa institu-
tionum necessariarum. Conveniens est ergo negociari in aeddents the
accidentibus: quoniam cum iverimus in ipsis directa via,
celatur dispositio eorum. Accipe igitur auripicrmenti par- bes.in with

1 10 r o r orpiment,

tern : et pone in aceto donee albefiat: Postea pone partem
10 argenti vivi et argenti : et comisce cum oleo ovorum : et

pone in crucibulo. Et si egreditur album, sicut avis que mercuT'and
vocatur in Arabico achavo et in Hebraico peres, laudetur Sllver'
Deus: si non, reponas quoad convertatur. Et tunc pone P^^j1 °,"er
(unum) partem super septem Martis, et unum album : et
15 erit laudabile. Post accipe ex ' ros chasag': et facias
comedere ex eo peres, quod vocatur achav in Arabico,
quousque convertetur viride : et misce secum sciavzag, (et)
cera, et omnia cum oleo ovorum : et pone (unum drachma) a process of

1 x ' multiplication.

ex super duo ex sole et luna in duobus partibus, et erit
20 laudabile.

(126. G.) Et facias anulum ex argento et auro puro, A taHsman of

' o 1 j power

et ex acui rubeo, et sculpe in eo formam puelle discho-
operto capite, exultantis et fortificantis et equitantis
leonem, et salutent coram ipsa sex homines, in mane diei

25 primi, et hora solis et sidere leonis, et Sole in eo : et Luna
in gradu decimo celi, quod vocatur seraph in Arabico,
et erit rethe a remotioribus ex eo. Portantem hunc anulum which brings
honorabunt et voci sue obediens in hoc seculo, et nemo obedience.
evitabit in manu sua.

30 (127. G.) Bis. Ipsum est ex venenis et magnis : et non a great poison
apparet in colore suo cum videtur, neque in sapore cum
gustatur : quia non est in eo amaritudo sicut in basilisco ^u"1 taste or
aut felle, aut sicut syr aurei quod vocatur ' calas '. Incon-
veniens est igitur quod non sit prope te : quoniam ipsum

1 G refers to the chapter in the Hebrew text published by Dr. Gaster.

i/4

for use !n
»nr.

Rely on your
>tar

rcmemVier you
are mortal,

attend to main
principles.

Agriculture is
better than
alchemy.

I will teach
you the virtues
of stones.

The virtue of
the bezoar

found in China

u*ed against
poison.

It brings
honour

and preserves
from epilepsy.

The virtues of
the pearl

est ex instrumentis bellicosis latentibus, quo expellis nocu-
rrientum in gubernatione tua, sicut notificavi tibi. At
sustentamentum omnium istorum est bonum sydus radicale
in quo natus es. Et propter hoc non juvabit aliis acuties
neque exercitium. Servies igitur primo Viventi in eternum : 5
et cogita in futuro seculo ac si moriereris eras. Et idoneum
est quod facias res civiles ex anima universali : et thesauri-
zabis in ea particularem. Et intellige in hoc sicut idoneum
est, scilicet ex signo magno.

(i 28. G.) Scias etiam quod chimia est scientia que non est 10
vera. Nisi aratio et -seminatio : et propter hoc erit ama-
bilior oculis tuis : et ipsis perficies et videbis gubernationem
tuam : et exaltabis potestatem tuam, auxilio divino.

(129. G.) Sed quoniam in lapidibus sunt proprietates
memorande : ideo recordabor virtutum secretarum eorum J5
in quibus invenies utilitatem : et experimentum testatur
super hoc.

(130. G.) Lapis bazar est nomen Perse, et ' gubernatio
impedimenti ', quia stringit ventum. Et est duorum colo-
rum, scilicet crocei sicut cera : et viridis sicut oliva. Et 3°
inventio sua est in tern's zic (Sin) : et ferunt quod reperitur
in felle basilisci. Et preparant ipsum caliditate ; propter
hoc est tenuis tactu. Proprietas ipsius est juvamentum
contra venena omnium vegetabilium et mineralium : et ex
morsu animalium minutorum et punctura. Et cum bibitum 25
fuerit ex eo pondus granorum .xii. mortem vitat, et venenum
extrahit per sudorem. Et qui portaverit ipsum ligatum in
anulo honorabitur ab omnibus hominibus: et ab omni
aspiciente. Et si pulverizetur et spargatur super locum
morsus animalis venenosi, abstrahit venenum ; et si putre- 3°
fieret locus, ipsum liberabit. Et si pulverizetur ex eo
pondus, ij. granorum ordei et liquefiat, et projiciatur in
ore basilisci, interficit eum. Et si suspenderis ipsum in
collo pueri, qui non est passus malum caducum aut aliquod
accidens, liberabit eum ab omni accidente. 35

(131. G.) Lapis margarite : et ipse est al Jacut in
Arabico, est triplicis generis: rubeus : croceus : arenosus.

J75

Quilibet istorum ligatus in anulo, et suspensus collo, intran- preserves from

T . . . . r • ... epidemics;

tis civitatem in qua est innrmitas c tamon , liberat eum ab
infirmitate ilia. Margarita rubea in anulo ligata portantis
cor fortificat, et eum reddit honorabilem in conspectu
c hominum. Et qui sculpserit in eo formam leonis : etan!mageto

" m be engraved

fortuna leonis et solis, et solem in ipso, et scientias (i. e. on h-
radiis) elongaverit ab eo, honorabitur multum. et pervenit
ad res suas cito, et cito perficit voluntatem suam, et non
videt in lecto somnia timorosa.
10 (132. G.) Zamrad est lapis cuius proprietas est honorare Thevinuesoi

v ° ' r J r r the emerald.

portantem ipsum in anulo. Scdat dolorem stomachi cum
suspenditur : et a fortiori si tangat ipsum. Et juvat ad
lepram quando teritur et bibitur. Qui ligaverit eum in
anulo et suspenderit antequam veniat dolor ventris liberatur
15 ab eo.

(134. G.) Alchahat est lapis mollis ethiops splendens, et The virtues of

r • • t • . 'be agate (?).

ejus tactus est ingidus : et portans ipsum non superabitur
ab igne neque comburetur. Et prodest ex omni egritudine
calidaaugumentantem : accipiensenim ipsum reperit frigidi-

20 tatem multam, et prospicitur ab eo sic quod non potest
avertere oculum ab eo. Siquis igitur portaverit ipsum in
loco evidenti exaltabitur in oculis hominum, et honorabunt
ipsum. Et non potest homo preliari cum habente ipsum in
manu : sed miratur cum aspicit ipsum. Propter quod

25 operaberis in eo sicut facis in secreto quod notificavi tibi.

(133. G.) Amatistes est ' piram ' in Arabico, et est lapis The virtues of
quo magni reges honorantur et thesaurizant ipsum in the-' eturqu01
sauris suis. Et proprietas ejus magna est, et non est homo its wearer
potens occidere accipientem ipsum, et ex nunc non est sbSnT be

3°visus in manu hominis occisi. Et cum pulverizetur et it preserves
potetur ex eo, liberat a morsu scorpionum et animalium
minutorum punctura et serpentum occidentium.

(135. G.) O Alexander hoc sufficit tibi ex lapidibus, et si This is the end
intelliges in eo et aspicies : Deus per misericordias suas on stones!91"

35 faciet te prosperaii in eo quod petiisti ex me.

THE TRANSLATION FROM THE
ARABIC

THE SECRET OF SECRETS

Translated from MS. Gotha 1869 (A), with variants from MS. Gotha
1870 (B), B.M. Or. 3118 (C), B.M. Or. 6421 (D), Laud. Or.
210 (W), and the Hebrew text of Gaster (H).

Section b In the name of God, the Merciful, the Compassionate. May
p' 3 God prosper the Commander of the Faithful, and may He help

him to guard the Faith, and may He preserve him to cherish the
fortunes of the true believers.

Surely his servant has obeyed his command and followed his
injunction in studying the work of direction for the management
of state known as the Secret of Secrets compiled by the excellent
philosopher Aristotle son of Nikomacus of Mahda, for his pupil
the great King Alexander son of Philip of Macedonia, known as
Dhu '1-Karnain, when he was disabled by age and infirmity from
accompanying the great conqueror during his wars.

Alexander had appointed Aristotle as his prime minister, and
esteemed him as a particular friend, since Aristotle was possessed
of sound judgement, desire for learning, and clear understanding,
and in addition to special brilliant gifts, was versed in the practical
and religious sciences ; further he was pious, upright, humble, just,
and truthful. For this reason he is included, by some learned
men, among the prophets.

I have seen it written in several books of Grecian history that
God made a revelation to him, saying : Verily I prefer to call
thee an angel rather than a man.

Strange and marvellous things are related about him which
are too numerous to mention. There are different traditions
about his death. It is contended by some that he died a natural
death and is buried in his tomb which is well known, while the
others affirm that he was lifted up to Heaven in a column of
light.
P- 37 By following his good advice and obeying his commands,

Alexander achieved his famous conquests of cities and countries,
and ruled supreme in the regions of the earth far and wide,

177

Arabs as well as Persians coming under his sway : nor did he P- tf
ever oppose him in word or deed.

On account of their great mutual friendship many moral letters
passed between them. One of them is Aristotle's reply to
Alexander. The latter, after conquering Persia and subjugating
the powerful ones of that country,^ had written to Aristotle,
saying :

' O my excellent preceptor and just minister, I am to inform
you that I have found in the land of Persia men possessing
sound judgement and powerful understanding, who are ambitious
of bearing rule. Hence I have decided to put them all to death.
What is your opinion in this matter ? '

Aristotle replied : ' If you are bent upon killing all of them,
and are able to do so by reason of your power over them,
you cannot change their climate and their country. Therefore
conquer them by kindness and benevolence, and so obtain their
love. — farewell.'

Alexander carried out these injunctions and made the Persians
his most loyal subjects.

_ Yuhanna ibn al-Batrik, the translator, says : I visited every Section c
temple where philosophers have deposited their secrets and all
the great recluses who, having a fine knowledge thereof, might
fulfil my quest, until I arrived at the temple of the Sun which
had been built by the philosopher Askalabiyus1 [Aesculapius]
for himself. Here I met a devout and ascetic priest possessed
of deep learning and unerring judgement, towards whom I used
courtesy, humility, and strategy, till at last he let me see the
writings deposited in that temple, and I found in those writings
what I was seeking for. Then I returned with my prize to the
august presence, and by the help of Almighty God and the interest
of the Commander of the Faithful, I set about translating it.

I translated it from the Greek into Syriac and then from Syriac
into Arabic. The first thing that I had found therein was a manu-
script of the philosopher Aristotle addressed to the Emperor
Alexander, as follows : —

I have acquainted myself, O gifted son and just and exalted Section d
King — may God lead thee to the path of true guidance and may-
He save thee from being misled by carnal desire, and may He
help thee with the reward of the next world and of this one — with

1 Hermes W.

1590 N

thy epistle in which thou has kindly spoken of thy regret at parting
with me and at my inability to accompany thee ; and thou
desirest that I should draw out for thee a code which should
serve as a guide in all thy needs, and take my place with thee in
all thine affairs. Thou knowest that my remaining behind thee
has not been because I no longer desire thy company, but that
it has been caused owing to my advanced age and infirmity.

As for the matter that thou hast asked for, it is so great that
even the bosoms of the living cannot bear it — to speak nothing of
lifeless paper. My obligations to thee make it incumbent on me to
carry out thy request as far as it is right to do so, but at the same
time I conjure thee not to compel me to reveal this secret more
than what I am depositing in this book. If thou study it earnestly,
I trust there will be no veil of obscurity between it and thee,
for God has endowed thee with understanding and gifted thee
P- 4l with rare wisdom. Therefore study its secrets according to my
previous guidance and teaching, and thou shalt be rightly guided
and achieve thy desire, if God will.

I have darkly alluded to certain prohibited and profound
mysteries, lest this book should fall into the hands of wicked
and tyrannical men, who might discover what God did not deem
them worthy to understand, and thus I should break the covenant
which was laid upon me, and betray the secret entrusted to
me by God. And I bind thee to guard these secrets, even as
I have been bound. And he who betrays its secret shall not
be safe from the evil consequences which shall soon overtake
him. And may God preserve thee and us by His mercy.

Now I mention to thee above all else that which I wish to
make thy intimate friend [i. e. a constant rule of life] : that
a king must have two helpers particularly for himself: one of
them is intellectual, namely, the strength and composure of his
own soul. For the soul is strengthened by the union and com-
posure of its faculties just as a king is strengthened by union of
his subjects, and vice versa. Similarly there should be a perfect
harmony and co-operation between the potential and actual faculties
of a ruler.

This harmony and co-operation among the two kinds of faculties,

or between the ruler and the ruled, are gained by two means, one

of them is evident and apparent, and the other is secret and

p. 4 2 mysterious. With the former means I have already acquainted

i/9

you, namely : treat them with liberality and make them in-
dependent. This is connected with the subject of economy,
which will be mentioned in its own place. The second of the two
helps is the help given by the moral faculties to the actual ones
[i.e., it is a moral means of winning the hearts of the subjects,
as the first one was a physical or material one]. And this takes
precedence of even the first. This, too, is gained by two means :
one of which is apparent and the other secret. The first means
of uniting the subjects and creating harmony among the ruled
ones is to treat them with justice and leniency. The secret
means is one peculiar to the saints and sages whom God has
chosen from amongst His creatures and endowed with His
own knowledge. And I shall impart to thee this secret as well
as others in certain chapters of this book, which is outwardly
a treasure of wisdom and golden rules, and inwardly the cherished
object itself. So when you have studied its contents and under-
stood its secrets you will thereby achieve your highest desires
and fulfil your loftiest expectations. Rejoice in it therefore, and
may God help you to attain this knowledge and to honour the
masters thereof.

This my book contains ten * discourses. Section e

Discourse I. The kinds of kings.

Discourse II. On the position and character of a king and
the course he should pursue in private affairs and in all ad-
ministrative work.
Discourse III. On the form of Justice whereby a king is made

perfect, and nobles and commons are governed.
Discourse IV. On his ministers, their number, and the way of

governing them.
Discourse V.2 On the king's scribes, their prerogatives and

ranks.
Discourse VI.3 On his ambassadors and their qualities, and

the policy to be adopted in sending them.
Discourse VII.4 On governors of his subjects, and those who
are appointed to collect his revenues, and other matters con-
nected with his public offices.
Discourse VIII. On the government of his generals, and
other officers of his army and the lower ranks.

i seven IV. 2 IV and V make IV of W. » VI is V of W.

* VII, VIII, IX make VI of W.

N 2

i8o

Discourse IX. On the management of war ; modes of strategy
to be adopted in it. How to be safe from its results. How
to meet the enemy and times chosen for doing so. When
to set out. The name of the general appointed for forces
and for war.

Discourse X.1 On the magical sciences, the secrets of astrology,
the methods of winning over the people, the virtues of minerals
and herbs, &c., useful for the above-mentioned purposes.2

p.- 42 con. Discourse I.

On the Kinds of Kings.

Section/ There are four kinds of kings : 1. A king who is liberal to
himself and liberal to his people. 2. A king who is liberal
to himself but miserly to his people. 3. A king who is miserly to
himself and miserly to his people.

The Rumi say that there is no harm if a king is miserly to
P- 43 himself but liberal to his people. And the Indians say that
it is right for a king to be miserly to himself as well as to his
people. The Persians contradict the Indians and say that a king
ought to be liberal to himself as well as to his people. But all of
them agree to this, that to be liberal to himself and miserly to his
people is vicious for a king and corrupts his kingdom.

In this discourse it is necessary for us to explain liberality and
avarice, and to describe the evils of excess in liberality and those
of deficiency in jt.

It has been already explained that all qualities and actions are
vitiated as they approach their extremes, and that it is extremely
hard to observe moderation in liberality, but that it is easy enough
in the case of avarice. Moderation in liberality is to give what is
needed and when it is needed, and to help a deserving person to the
extent of one's ability. But if one exceeds this one becomes guilty
of excess and falls into extravagance. And he who gives what
is not needed is unworthy of praise. And he who gives untimely
is like one who gives water s to one who is himself standing on
the bank of a river. And he who gives that which is not needed,

1 X is VII of W.

2 IV. adds : And wonderful things of the mysteries of leechcraft, of what
expels poisons without requiring the aid of a physician, and many similar
useful things, as we shall hereafter mention.

8 bitter water C.

i8i

or to one who does not deserve it, is like one who helps his enemy
against himself.

But he who gives the right thing to the right person at the
right time, is liberal to himself as well as to his people. He is
right in his acts and truly politic. It is this one whom the ancients
have named liberal, and not he who gives great gifts and bestows
rich presents to those who do not deserve them. For such a one
is extravagant and spendthrift, for he squanders the wealth of his
state.

As for avarice, it is a name which is unworthy of kings and
of a state. And when it happens to be the nature of a king, he p. 44
should entrust the gifts of his state to a trustworthy person from
among his close friends who would prevent him from being
miserly.

O Alexander, I say to thee,- that the king who exceeds the
bounds of liberality and throws more burden on his state than
it can bear, verily he will be the destruction of himself and
of his state. As I say to thee, O Alexander, and I have never
ceased from saying it to thee, that generosity and liberality and
the permanence of a state depend upon withholding oneself
from that which is in the hands of the people, and abstaining
from their possessions. And I have seen it written in some testa-
ments of Hermes the Great, that the perfect magnanimity of
a king, the soundness of his judgement, and the permanence
of his good name depend upon his abstaining from the possessions
of the people.

O Alexander, the cause of the downfall' of the kings of Hanaj *
was no other than thisr that they extracted too much revenue
from the people and seized their property. The people took
refuge in the Temple of Lightning and asked the help of God.
So He sent a devastating wind against the tyrants which destroyed
them— and parties rose up against them. And the kingdom
became corrupt. And if God had not requited them as He
didy their own acts would have brought about the corruption
of their state and the downfall of their realm- For verily, wealth
is the means of the subsistence of animal life,, and an essential
part of it. And life cannot exist after the dissipation of that
part.

O Alexander, an essential part of liberality and magnanimity p. 45
1 Ha\ahij IV.

1 8a

is to give up seeking a pretext to injure another, and trying to
find out the hidden faults of others, and to avoid mention of
one's gifts.

The perfection of all virtues is to turn away from perpetual
fault-finding, to honour the generous, to meet men with a cheerful
face and to return their greetings, and to overlook the faults of
the ignorant.1

O Alexander, I have explained to thee what I have never
ceased from explaining.2 And perhaps this will fix in thy mind
what I wish thee to act upon, and which will lead thee to success.
Now I tell thee a short maxim which alone would have sufficed
to guide thee in all matters temporal and spiritual even if I had
not told thee others.

O Alexander, reason is the head of policy and judgement.
It is the health 3 of the soul and the mirror4 of faults. By means
of it hateful objects are thrown down and lovable objects are
exalted. It is the chief of all praiseworthy things, and the
fountain-head of all glories.

0 Alexander,5 the first instrument of reason is the desire of

1 Wadds : O Alexander, it is therefore clear and true that liberality and
nobility are undoubtedly to be praised, and that meanness and bareness are
to be condemned. Liberality is good and beautiful, the most ornamental
and lovely thing among sovereigns, and the poet Homer has well said :
'The mean man never attains to eminent rank, but the noble man is raised
to high degree.*

2 A reads : what I have not explained to them.

s armour C. 4 remover W.

5 W reads : The first teaching of understanding is coveting of a good
name. Whoever covets it truly, his motive is good, but whoever covets it
in excess is blameworthy and to be hated. And men, as it were, are seeking
after good fame, and the proof of this is that where they strive with each
other for rank in trades, &c, they desire rank only for the good name
thereof. Good name is the thing to be sought. And lordship is not to be
desired for its own sake but for good name. If lordship is coveted for other
causes it produces envy, and envy produces lying, and lying is the very root
and essence of vileness, as the Greek poet Homer has well said : "A lie is
no more use to a liar than its tail to a fox", and the offspring of lying
is slander.

B reads : O Alexander, the first instrument of reason is the inclination
towards a good name. And whoever inclines to it through its path, it is
desirable for him. And whoever inclines towards it with excess it is
detestable and deprecable for him. Because a good name is the object, and
sovereignty begets tyranny, and tyranny begets conflict, and conflict begets
hatred, and hatred begets quarrelling, and quarrelling begets enmity, and
enmity begets strife, and strife begets war and destroys the population.

*»3

a good name. And he who considers this as the true object
of sovereignty is right and praiseworthy, but whoso loves sove-
reignty for the sake of power and self-indulgence, is blameworthy
and in error. To love sovereignty for its own sake leads to
tyranny and injustice, which break the cord of attachment between
the ruler and the ruled and destroy the allegiance of the people, p. 46
The loss of allegiance causes enmity. Enmity leads to dis-
sension, dissension leads to hatred, and hatred to war. And war
destroys law and civilization. And this leads to the opposition
of nature, which destroys everything.

But when the object of sovereignty is glory and good name, it
leads to sincerity. Sincerity leads to piety. And sincerity
inclines to all praiseworthy things. Sincerity is the opposite
of falsehood. It creates amity and high-mindedness. High-
mindedness creates courtesy, which leads to friendship, which
leads to liberality and mutual exchange of gifts, which lead to the
establishment of law and civilization, which are in accordance
with nature. Hence it is evident that he who seeks sovereignty
with this true aim leaves a permanent good name behind him.

O Alexander, beware of encouraging thy lusts. They are
destructive. For lusts lead to the ascendancy of the animal
soul beyond what is necessary, so that the mortal body is
tarnished and the immortal spirit is afflicted. The encourage-
ment of lust causes voluptuousness, which leads to avarice, which
lends to love of riches. Love of riches leads to meanness, which
leads to greed. Greed leads to perfidy, which leads to robbery, p. 47
which leads to the loss of honour and manhood, which leads
to strife, which destroys faith and love and ruins the world. And
this is against nature. And God (may He be praised and exalted)
knoweth best.

Likewise it leads to the opposition of nature, which is destructible to the
whole affair.

C reads : O Alexander, the first sign of wisdom is to incline towards
a good) name ; and, verily, it is desirable for one who turns to it from his
path. And it is deprecable and blamable for one who turns to it with
excess. For good name is the object, and sovereignty is not desired for
itself; verily it is desired for a good name. And the first path of wisdom
is a good name. And sovereignty begets the love of a good name. But if
it is sought thiough a wrong way it begets envy, and envy begets falsehood,
and falsehood is the root of all vices. And the result of falsehood is
calumny. Calumny begets ill-will, ill-will begets tyranny, tyranny begets
conflict . . . (as B).

1 84

Discourse II.

Section g On the Quality ' of the King, and the Nature and Conduct

Proper to him?

The first thing necessary for a king as regards his own person
is that he should be known by a distinguished name and
addressed as such, so as to be distinguished from all others. For
he is an outstanding figure which men point to and the goal they
seek.

O Alexander, the king who makes his state subservient to the
Law is worthy of his high position, and he who makes light of his
high position is destroyed by it.

0 Alexander, I say what the philosophers and revered divines
whom we follow (the favour of God be upon them) have re-
peatedly said,3 that the first quality needed in a king is wholly
to observe divine commandments without disregarding or trans-
gressing a single one of them, positive or negative. He must
be a public example of temperance and sincere faith, for
if he practise hypocrisy his guile will not succeed^ since the
people are never blind to his conduct. He should overlook
shortcomings on the part of his subjects, even though that
involves the loss of much money, for thus he will please God and

p. 48 make himself beloved of God's servants. Connected 4 with this is
his duty to respect those who represent religion, namely, upright
judges and reverend doctors and spiritual leaders. He should be

1 IV: ordinance, 'and . . . him', omit.

2 B : and his food and drinks.

3 B reads : that the first thing necessary for a king is to adopt for himself
the observance of his religion, wholly and perfectly, without wasting any-
thing from it, or from its commands and prohibitions. And that he should
show to the public an ascetic life together with the belief in it. Because if
there appears in him anything contrary to his belief, his plan shall never
succeed, since his nature shall not be hidden from the people. And that he
should rot be satisfied with the omission of anything from its duties,
although it may cost him great wealth. Because through it his Creator will
be pleased and he will be loved even by his enemies, &c. [his creatures C].

4 And one of those things which are akin to the above is respecting those
on whom falls the burden of government, as the judges, lawyers, and
spiritual leaders [and other men of learning B~\. Then he should be great-
minded without being cowardly [fond of war C], broad thinking, investi-
gating, always trying to find out the consequences before their happening,
kind, . . .

1 85

aspiring, without arrogance, broad-minded, of keen discernment,
foreseeing the issues of events.

He ought to be merciful and kind. If he happens to fall into
anger he should take care not to act on the impulse of the
moment without reflection. When passion stirs in him he should
suppress it by the power of reason, and rule his own soul. And
if his passion is righteous, he should act upon it without showing
violence or contempt.

Further he should adorn himself with comely ornament and
peculiar dress, which shall attract the eye and delight the soul
and distinguish him from other men. He ought also to have
a melodious, eloquent, and loud voice. Loudness of voice is
advantageous for a king when the occasion comes for rebuke, but
he should spare loud words except in rare circumstances, lest
he be heard too often, and the people, becoming familiar with his p. 49
talk, despise his authority.1 It is best that he should speak to no
one except in reply. He should rarely converse with his subjects
or associate with them, especially with the common people.2

How praiseworthy is the method of the Indians, who say in the
admonitions to their kings : The appearance of a king before the
common people is detrimental to him and weakens his power.
Therefore a king should show himself to them only from afar, and
always when surrounded by a retinue and guards. Once a year,
when the season of assembly comes, he appears before all his
people. One of his eloquent ministers stands up before him and
delivers a speech3 in which he praises God and thanks Him for

1 B, C, and IV (generally) read : Similarly he should appear to them
clad in rich garments and rare ornaments which should astonish and please
their eyes and please their souls, and by which he shall be distinguished ■
from every one else. And it is necessary that he should have a sweet
speech, eloquent tongue, and loud voice. Because lo'udness of voice is good
[a weapon C] for him at the time of reprimanding. And he should be
sparing of speech [of loud speech C] except at the time of necessity and in
rare cases [in the council-chamber W\ so that it may not become familiar to
the hearers and thus lose its power of inspiring them with fear.

2 B, C : And similarly he should be sparing of associating with the
people, and should mix with them as little as possible, especially with the
common people.

3 B, C: How praiseworthy is the custom of the Indians with regard to
the policy of their kings, since they say that the appearance of the king
before the public degrades him in their eyes and lowers their estimate of his
power. And it is necessary that he should not appear to them except at
a distance, and surrounded with his retinue and arms in the interval. And

1 86

their allegiance to their sovereign. Then he says how well
pleasing they are, and how much care is taken on their behalf,
and exhorts them to be obedient and warns them against dis-
obedience. Then he reads their petitions, hears their complaints,
dispenses justice, and grants gifts to them. He pardons their
sins and makes them feel how near he is to the highest and lowest

p. 50 among them. As he comes out among his people only once
in a year and does not obtrude upon them, they remember that
as a great event which gave them joy and pleasure. They relate
it to their relatives and children, so that their little ones grow up
to obey and love him. So he is well spoken of in private and in
public, and thus he becomes safe from the rising of parties
against him and from the intrigues of the seditious. The
ambitious will not seek to subvert his authority for that reason.

Also it is necessary that he should lower all the taxes, especially
in the case of those who come into his presence as merchants and
traders. Because by abstaining from their properties and treating
them with justice, they will return more frequently and their
number will increase, and his country will be greatly benefited by
the variety of goods and men and beasts. And this is the means
of the civilization of the country, increase of its revenue, flourish-
ing of its condition, and humiliation of its enemies. Therefore
he who abstains from little gains much.

And do not incline to that which does no good and is
soon lost. But seek the wealth which is never exhausted, the
life which never changes, the sovereignty which never ceases and
permanency which never perishes, and a fair name, which is the

P- 51 greatest treasure. Never adopt the habit of the brutes and wild
. beasts, which steal everything they find, and search for what they
have not lost, have little regard for what they have obtained, and
follow their lust in eating, drinking, mating, and sleeping.

0 Alexander, lean not towards lechery, for it is a habit of
swine.1 And what glory is there in a thing in which the brutes
excel thee ? It emaciates the body, destroys life, corrupts the
constitution (ideals B), causes effeminacy. We have likened it
[to the habit of swine] and that is enough.

when it is the season of gathering their troops, which occurs once a year,
he appears to the general public, and there stands before him the most
eloquent of his ministers, who reads an address, &c. . . .

1 They may excel thee in it, but it is not praiseworthy. W.

i87

A king should participate in amusements with his family, for
they warm the soul and please the senses and exhilarate the body.
When he indulges in them, it should be for three or four days, or
as long as he thinks proper. The courtiers should not know of
this, but should be given to understand that he is privately
engaged in important business affecting them. He should also
have trusty emissaries to keep him well informed of important
events.

A king should not wholly avoid eating and amusing himself
with his favourite courtiers and notables, but it must not be done p.
oftener than twice or thrice in a year. He ought to honour those
who deserve honour and assign them to their proper rank.
In order to show his love for them he should praise them to their
faces, and give them each cups of wine and present them with
robes of honour as far as he is able. And if the present of a robe
make a man faithful to his king, the king may then bestow on him
a finer gift and show him a greater affection. He should treat
the others in the same way, till he has dealt with them all.

It is also necessary for a king always to have much gravity
and to laugh little. For excessive laughing destroys dignity and
hastens on old age. All those who 1 present themselves in the
king's assembly ought to observe due respect and to show
befitting reverence.

If any one happens to commit an act of disrespect he should
be duly punished. If he is of high rank, his punishment should
be banishment from the assembly till he learns better manners.
But if any one is guilty of an offence wilfully done in contempt of
the royal presence,2 his punishment should be death. O Alex-
ander,3 in the books of the kings of India it is said that the cause
of a monarch ruling his subjects, or being ruled by them, is merely
a strong or a weak mind. Aesculapius 4 says of rulers : The best
ruler is he. who resembles a vulture surrounded by carcases, not
he who resembles a carcase surrounded by vultures.

0 Alexander, loyalty to the king springs from four qualities : p.
religious feeling, love, desire, and fear. Remove the complaints
of the people, and relieve them of injustice and oppression. And

1 sit before him to be of grave demeanour and to show their dread. W.

2 W inserts : he must be exiled after being punished. But if he is one
of the army or of those who bear arms, . . .

s IV: The Indians say: the difference between a monarch . . .
1 W\ And they also say :

i88

do not give them an opportunity of speaking [complaint], because
when they are enabled to speak they can also act. Therefore
strive to stop their tongues and thou shalt be safe from their
actions. Know that fear of the king is the peace of the realm.
And it is said in the book of the Indians [Persians B] : l Let thy
fear in their souls be worse than thy sword in their hearts.

Verily the king resembles the rain which is a draught from God
and a divine blessing, reviving the earth and those who are on it.
It may bring inconvenience to travellers, demolish houses, cause
lightning and floods which destroy men and animals, and make the
sea to rage and bring about severe calamity. But this does not
prevent mankind, when they consider the effects of the grace
of God whereby vegetation is revived and sustenance comes forth
and mercy is shed abroad, from appreciating the favour of God
and thanking Him for it.
i. 54 And the king also resembles the winds which God sends
as harbingers of His blessings. He drives the clouds by means
of them, and causes them to fertilize the fruits and impart new life
to mankind ; by means of them He makes their rivers to flow,
lights their fires; and drives their ships. They injure many
things on land and sea, both the lives and property of mankind,
and cause plagues and simoons. Men may complain of them to
God, but He does not make them cease from the function
He has assigned to them.

The same is the case with summer and winter, the heat and
cold of which God created for the sake of fructification and
procreation ; although harm may be done by the heat and cold of
these seasons, with their simoons and chills.2

A king is in the same position.

0 Alexander, inquire into the condition of the weak in thy
kingdom, far and near; help them from thy treasury in time of

p. 55 famine. Bestow this office on a trustworthy man who is well
acquainted with their misfortune, and who is as anxious to help
them as thou art thyself. Because, verily, to remove their wants
is to help to preserve the Law, to comfort 3 the hearts of the
common people, and to please the Creator.

1 IV: O Alexander, the fear of; a king should strike deeper into the souls
than his sword into their hearts' blood.

2 MS. B proceeds: To discuss this point at length would occupy too
much space, so I mention here only a part of it in brief. (Then follows the
section on the four parts of the body, p. 202,) 3 IV: quiet.

189

O Alexander, be careful of thine affairs, so that thine actions
may be right. It is good policy to remove the fear of thy punish-
ment from the hearts of pious and peaceful people and to inspire -
the minds of suspicious characters and mischievous people with
the fear of thy chastisement, so much so that they imagine in
their seclusion that thine eyes are upon their actions.

O Alexander, gamer up as much store of corn as possible as
a precaution against years of famine. And when there is scarcity
take out all that thou hast garnered and other people of thy
empire have garnered. This will put down every corruption and
disturbance, and will help to give permanency to Jaw.1

0 Alexander, the most emphatic command I give thee and
have always given, by obeying which thy rule will be strong and
thy sovereignty lasting, is to refrain from shedding blood without
cause and from exacting the extreme penalty of the law, for God
has particularly warned His creatures against it.2 Thou mayest
act merely on appearance and not know the hidden truth. There-
fore try to avoid it as much as possible, and save thyself from error
and its fearful consequences. Verily, Hermes the Great is right
in saying : When one creature wrongfully kills another, the angels
complain to their Maker and cry out : ' This thy servant s has p. ■/
tried to make himself like unto Thee.' Then if he has killed him

in punishment of an act of murder, God 4 replies to them 5 : ' He
had killed, therefore he has been killed.' But if he has been
killed for the sake of worldly good, or on false suspicion, God
replies to His angels : ' By My glory and power ! 6 I make forfeit 7
the blood of this My slave.' And the angels continue 8 to curse
the Slayer in all their prayers and invocations 9 so that his life may

1 W inserts here : O Alexander, be strong in thy policy and sound in thy
judgement, and seek integrity, so that the people may follow thee. Be
gentle and compassionate, but let not thy gentleness and compassion become
a mischief [when dealing] with such as deserve punishment and correction.
If thou look well to it, pious and righteous men will be safe from thy punish-
ment, while the sinful and corrupt will learn to know thy vengeance. The
Hebrew follows the Eastern text generally.

2 C, D. and Wread : for granting and taking away of life is the prerogative
of God [Who] alone [knows the secrets of created things]. W.

' W : calls unto Thee.

4 IV : God, Whose name be blessed and His glory exalted.

5 IV: He slew, and was slain.

6 W : I will not forsake the blood of my servant.

7 lawful to be shed. 8 W: crying.
' W ; until the blood is avenged.

190

be forfeited. And if the culprit happens to die ! a natural death
according as is destined, and is not slain, then he draws on him-
self the wrath of God all the more, and is consigned to perpetual
punishment and pain, unless he dies repentant.

O Alexander, in all cases where punishment is necessary, you
will find that a long imprisonment or a severe chastisement is
sufficient, and this I need not explain in detail. But in exacting
penalties, follow the writings of thy divine ancestors and thine
actions will always be right. O Alexander, consider thy weakest
enemy as if he were the strongest. Do not despise him, because
many a weak and contemptible enemy becomes a powerful one,
whose treatment is difficult and whose disease is baffling.

O Alexander, beware of perfidy, for it is the nature of foolish
children. Its consequence is evil, and although it may achieve
some little, it depriveth of much. Thus beware of breaking thy
promises and violating thy covenants. For 2 that is an extreme
form of treachery, a failure of manliness, and a destroyer of much
worldly success, which I have previously warned thee to avoid.
P* 57 O Alexander, thou knowest that on thy right hand and on thy
left are two spirits who reckon against thee thy smallest and
greatest words and actions, whereof they inform thy Maker, Who
knoweth best. Therefore guide thy conduct 3 in the knowledge
that all thy secret and public deeds are laid before thy Maker.

O Alexander, what can compel a king to take an oath ? There
is no hand over a king's hand except that of God. Therefore
never make use of an oath, unless even to be cut with a knife
would not make you break it. For verily, Inakh, Safoor, and
Hananij lost their kingdoms simply through breaking their oaths
for the sake of worldly goods, and their government perished
through their excessive use of force.

The breaking of agreements in state policy is required in
certain situations, as I have before mentioned. This is not the
place to explain these, but further on in this book I will refer to
them briefly. Ponder them and thou shalt be successful, if
God will.

1 W: suddenly, he remains for ever in punishment and pain, because the
Lord is wroth with him.

2 IV: this is an important part of thy Faith of which I have spoken to
thee before.

3 IV: so that he who beholds it may rejoice and make it known to thy
Creator.

I9I

O Alexander, never grieve for what is past, for it is the p. 58
quality of women and weak persons.1 And show politeness and
manliness, because it will increase thy wealth and humiliate thy
enemies. And order the people of thy country to read, and study
the arts and sciences. And treat generously those who distinguish
themselves in learning and science. Read the petitions of thy
people carefully and reward their good deeds. This will increase
the love of the people to thee, and perpetuate thy name in
history. O Alexander, the Greeks did not acquire greatness and
fame except by their love of knowledge and their exertions to
acquire it. So much so, that their maidens in the homes of their
fathers were learned in the rules of their religion and their laws. p. 59
They were acquainted with the situations of the seven planets,
the bows of day and night, with the strings of the bows and their
quivers, with the courses of the moon. They knew how to make
predictions by stars, what hours to choose for various purposes,
and other sciences, such as medicine, &c.

0 Alexander, do not put thy trust in the service of women,
except the woman2 who values her loyalty above her life, and
thy life and thy possessions. For thou art no more than a
mere trust in their hands, and thy life is at their mercy. Beware
of poisons, for many kings have lost their lives by them. And,
in taking medicine, do not trust to one physician, for a single
man is liable to be seduced. If possible have -ten physicians,3
and take the medicine regarding the use of which they all agree.
Thy medicines should be prepared in the presence of all thy
physicians/ as well as of one of thy own trusty servants who
understands medicines and knows the method of compounding
and weighing them. Remember the mother of the Indian king who p. 60
sent to thee some presents, one of which was a girl who had been
brought up on poison until her nature had become that of poisonous
serpents. And if I had not found it out through my knowledge of
the Indian kings and physicians, and had not suspected her to be
capable of inflicting a fatal bite, surely she would have killed thee.5

1 Wadds : Deliberation and judgement will prevent this (if God wills) so
that no inconsistency shall appear either in thy words or actions.

2 IV: whom thou hast tried and found devoted to thee and what belongs
to thee.

3 IV adds : but not nine. 4 IV adds : thyself being present or one.
5 breads : she surely would have killed thee by her touch and by her

perspiration, and thou shouldst have perished.

192

0 Alexander, guard thy noble immortal soul, for verily, it is
a trust with thee. And do not be like the ignorant people of
the temples who follow the letter ' without understanding its
meaning.

Section h And if it may be possible for thee do not rise nor sit nor eat
nor drink nor do anything except at the time chosen by astrology,
for thus you will prosper ; because, verily, God has not created
anything uselessly. And it was through it that the learned Plato
came to know the situations of the parts of compounds with the
p. r>t difference of their colours [qualities] at their conception according
to their composing relations. Hence he discovered the art of
painting' on silk and drawing of pictures. And do not listen to
those fools who say that the science of astrology is 3 false and use-
less, and that one who predicts future events by means of astrology
is an impostor. And I say that it is necessary to pay due regard
to astrology. For although man cannot avoid his fate, yet by
knowing it beforehand he prepares himself for it and makes use
of the remedies calculated to avert it. As people provide them-
selves with shelter, fuel, furs, &c, to defend themselves against
the rigours of coming winter. Similarly to meet the hot weather
they provide themselves with cooling things. And against the
years of famine they collect provisions and store them up ; like-
wise for fear of strife they emigrate to another country. There
is another advantage, and that is that when men know of events
before they happen, they can ask God to avert them, and before
the crisis .they may pray to God and humble themselves before
p. 62 Him, and ask for forgiveness and pardon, and repent and fast and
pray and beseech Almighty God to spare them.4

1 A : who yield obedience.

- IV ': the dibaj (fringe) and all the Ideas.

s W : a secret knowledge which no one can obtain, or the opinions of
those who believe that this science gives false prognostications and who do
not know that it came first of all b}' inspiration of God.

4 W and the Hebrew insert here : Alexander, honour thy wazlr more
than thyself, and seek his advice in small cr in great matters, and keep him
near thy council chamber, for he is thy honour before all the nobles and thy
friend in private, and thy protector against evil-doers. Take, for example,
the king and queen [wazlr in the Eastern game] in chess, when he is with
her, and when he is separated from her. This is the best illustration of my
meaning ; and do not believe that the government can stand without a wazlr,
for that is absurd. Do not neglect to ponder on these examples, so that
you may be guided aright, if God please. They then proceed at once to
Book III.

J93

And the science of the stars is divided into three parts : the
composition of the spheres, and the direction of the planets, and
the distribution of the stars, and their distances and their motions,
and this science is called Astronomy. There is another part of
it, namely, the knowledge of how the circling of the spheres and
the rising of the constellations indicate events before they happen
under the sphere of the moon, and this science is called the Science
of Decrees. And the root of the science of the stars is the know-
ledge of three things : Planets, heavenly spheres, and the Signs
of the Zodiac.

As for the stars ('kaukab') known by means of observation,
they are one thousand and twenty-nine in number.1

I am writing for thee a secret of the science of therapeutics Section i
which will make thee independent of physicians in the matter of p' 4
preserving thy health. For the methods of preserving health and
soundness of body are the most useful things to be explained and
acted upon in the interest of matters temporal as well as spiritual.

No object of this world or of the next can be obtained without
strength. And strength depends upon health. Health depends
upon the temperance of the four humours. And God has created
means of adjusting them, and He has instructed in them His
people through His chosen prophets and friends. And the sages
of India, Rome, Persia, and Greece have discovered, in this
subject, things which no wise man ought to ignore. Because the
man who disregards the well-being of himself would do so even
more with regard to others. And it is not difficult for sound
minds and right judgements to understand those methods by
which health is gained and preserved.2

The most reliable school among those mentioned above is the
Greek school, and whatever I shall write in this book will be
according to the theories and beliefs of the Greeks. * p. 65

O Alexander, learned men and philosophers agree in this that
man is composed of contrary humours, and needs food and drink.
If he is deprived of them his life is destroyed ; and if he commits
excess in them, or eats and drinks too little, he is afflicted with
diseases and weakness. But if he is temperate, he is benefited
and his body and strength are improved. And all those wise
men agree in their opinions that whoever exceeds the bounds of

1 This paragraph occurs only in A.

2 A reads : And if his faculties are clear, his desire is gained.

1590 O

194

moderation in filling his stomach or in leaving it empty, or in
sleeping or wakefulness, or in motion or rest, or in purgation, or
letting blood, or in excessive cohabitation, is not safe from the
onrush of diseases and sudden illnesses which I shall describe
later. Now I am going to mention some advantages of moderation
and evils of indulgence and excess.

It is agreed that whoso guards against excess, and observes
moderation and temperance, obtains health and long life. I do
not find any one of the ancients disagreeing in this, that all the
affairs of this world— power, wealth, pleasure, and sensual gratifi-
cation— depend upon existence. Therefore whoso loves existence

p. 66 ought to observe all that is useful and agreeable to it, and shun
sensual things, not preferring one meal to many meals.

Verily I have heard it related of the famous Socrates that he
used to impose great abstemiousness upon himself. A disciple
of his said to him : ' O sage, if thou wilt increase a little thy food,
it will increase thy strength and vivacity.' He replied : ' O my
son, verily I eat in order to live, and do not live in order to eat.'
And I have seen that those who are abstemious and temperate,
who restrict themselves to vegetable food and practise physical
exercise, are healthier in body, keener in appetite, and lighter in
motion than these who indulge themselves. Evidence of this is
found in the case of people subject to labour and fatigue, Bedawin,
and ascetics. And it is a true maxim that the best medicine is
moderation in all things.

O Alexander, know that the preservation of health is obtained,
by the will of God, by two means : firstly, eating and drinking
that which agrees with the individual, the time of the year, the
individual's habits, and the customary nourishment by which his
body is sustained. Secondly, purging himself of the superfluity
which is engendered by destructive and corrupting humours. As

p. 67 the human body and whatever is taken into it of food or drink
are gradually dissolved and softened by natural heat, which dries
up all the moisture of animal bodies, as well as of the rivers and
seas : therefore, if the body is soft and warm, hard food benefits
it most, because the solvent power of that body is great, by reason
of the openness of its pores and the strength of its heat ; but if
the body is hard and turbid and dry, then food that is moist and
mild is the most beneficial, because the solvent power of that
body is weak, by reason of the narrowness of its pores. In order

*95

to be healthy, a man must take what agrees with his normal
temperament. If his temperament is warm, moderately warm
food will agree with him : and if his temperament is cold, then
moderately cold things will be found to agree more with him, and
similarly with moist and dry temperaments. And if heat and
inflammation grow excessive in the body, either through eating
food of an excessively heating nature or through the predominance
of passion, then cold things of a contrary nature will be bene-
ficial.

And when the stomach is warm, strong, and healthy, the best
food for the owner thereof is coarse and strong food, for his
stomach is like a strong fire which can consume great logs of
wood. But if the stomach is cold and weak the most beneficial
food for it is that which is light and easily digestible. For such
a stomach is like a small, weak fire which must be fed at first with
reeds and thin sticks.

Symptoms of good health are lightness of the body, cleanliness p. 68
of the bowels, and keenness of appetite. Signs of bad health are :
limpness of the body, laziness, puffiness of the face, excessive
saliva, heaviness of the eyes, sluggishness of the bowels, sourness,
acidity, bitterness, wateriness, bad odour, rumbling and wind in
the stomach, loss of appetite. When the disease causing the
above symptoms increases and takes strength it brings on piles,
yawning, shivering, &c, all of which corrupt the body and destroy
the constitution. Therefore one ought to take precautions
against them.

THE SUPERIOR DEGREE OF COUNSEL.1

It is necessary for thee, O Alexander, that when thou risest Section k
from thy sleep thou shouldst take a short walk and stretch thy
limbs moderately, and comb thy hair. For verily, the stretching
of the limbs hardens the body, and walking 2 drives out the p- 69

1 Discourse seven, on medicine IV; Book XII H. Since this mortal
species is subject to corruption through the opposition of compositions which
occur in it, I have therefore decided to set down for thee in this chapter
some of the* strange secrets of leechcraft, which if thou wilt observe and
adhere to them, for it is not necessary for a king to show all his maladies to
the leech, thou shalt have no necessity for a leech save in those rare
occurrences which no man may eschew. W.

2 In other MSS. and IV: Combing the hair.

O 2

196

vapours which rise to the head during sleep. Then bathe your-
self— in summer with cold water, as it strengthens the body and
keeps in the natural heat, and thus helps to increase appetite.
Then put on clean garments and clothe thyself in goodly apparel,
for the sense of sight ] rejoices to look thereat and the spirit is
strengthened by delighting therein. Then brush thy teeth with
a tooth-stick made of bitter-astringent and acid wood and not of
an unknown wood. For verily there are numerous advantages
in brushing the teeth. It cleanses the teeth and the mouth,
melts away the phlegm, frees the tongue and polishes it, creates
appetite for food. Then take medicinal snuff, according to the
season of the year. For there are great advantages in taking
it : it opens the pores of the brain, thickens the neck and the
upper arm, beautifies the complexion, strengthens the senses, and
prevents the premature greyness of hair.

Then perfume thyself befitting the season : for verily the soul
is nourished by smelling sweet scents and pleasant smells. And
when the soul is nourished and strengthened the body is also
strengthened, and the heart is cheered thereby, and the blood
courses through the veins owing to the cheerfulness of the heart,
p. 70 Then put in thy mouth a seed of clove, and a piece of fresh
aloes-wood or a piece of nutmeg because it drives out phlegm
from the mouth, and removes diseases of the whole of the throat
and the mouth.2

Then give an audience to the great men, converse with them
and exchange courtesies and transact necessary business, either
spiritual, temporal, or any other, according to thy wish, and let
them not find in thy mouth any evil sayings.3
p. 71 And when thou feelest the desire of food at its accustomed
time, first thou shouldst perform some physical exercise, as
wrestling, hard walking, riding, weight-lifting, or the like.4 For
the advantage of this is to break up the wind, strengthen and

1 your soul W.

2 And then take an electuary, four drachms of aloes and rhubarb, for the
effect is to draw the phlegm from the mouth of the stomach and to expel it
and cause digestion of the food, to kindle the natural heat ; it also reduces
flatulency and cleanses the mouth W.

3 After which speak with thy nobles and discourse with them pleasantly,
and judge every one according to his due W.

4 as riding and playing [polo ?] W.

197

lighten the body, kindle up the heat of the stomach, and rouse
the soul.1

Then let there be placed before thee various kinds of eatables,
and eat the kind on which thy choice falls and to which thy
appetite is excited.2 Then, if possible, do not exceed the bounds,
and do not eat to repletion. That is the desire and aim. But
if it is not possible for thee, then observe moderation, and eat
at first what should be eaten at first, and last, what ought to be
eaten last. As, for instance, when one wishes to take a soft and
a binding diet at one and the same meal, he should take the soft
first and the binding one afterwards, in order to make a free
passage for the food after its digestion ; but if the binding food
is taken first and the soft one afterwards there is no free passage
and both foods become corrupted.3

Similarly if he takes at one and the same meal food which is
quickly digestible and food which is slow of digestion, he should
take the food which is slow of digestion into the bottom of his
stomach, because the bottom of the stomach is warmer and
stronger in digesting on account of its being formed of a stronger p. 72
and warmer substance4 and being situated closer to the liver,
which is a cooking agent. The upper part of the stomach is
sinewy, cold and weak in digesting, so that when food rises to
the top of the stomach it is not digested speedily. Another
point in eating is to withhold thy hand when there is still some
.of thy appetite left. Because eating to satiety straitens the
soul 5 and causes the food to remain lying in the bottom of the
stomach.

He should also restrain himself from drinking immediately
after food habitually.6 Because water taken soon after eating
cools the stomach, extinguishes the heat of the appetite, and
corrupts the food, and brings on indigestion, which is the worst
of bodily afflictions and is named 'deferred poison'. But if it is
found necessary to drink water, either on account of the hot

1 strengthen the joints, melt away superfluities and phlegm, puts the food
on the burning fire of the stomach C. sensitive soul W.

2 and eat bread evenly raised, perfectly baked W.
s wasted IV.

1 MS. A, corrupt, reads : on account of parts of the heat of the flesh
mingled with it.

5 shortens the breath W.

6 until [refraining] becomes a habit W.

198

weather, or the heat of the stomach or of the food, then drink
a little very cold water. Then, at the end of eating, drink a little
wine mixed with about ten istars1 of water,
p. 73 When he has finished eating he should walk a little on soft
carpets,2 then lie down on his left side and finish his sleep.
Because the left side is cold and needs something to warm it.
And if one feels heaviness in his lower ribs, he should wrap up
his stomach with some heavy and warm cloth, or take in his arms
a girl of warm body.

And if he feels sour belching, which is a sign of cold stomach,
he should drink hot water with oxymel. Then he should vomit.
Because it is very injurious to the body to keep back the corrupt
food in the stomach.

And movement before food kindles up the fire of the stomach,
but the same after food is bad, because it carries down the food
before it is fully digested, and thus leads to stoppages and
diseases,
p. 74 Sleep before food emaciates the body and dries up its moisture.
But sleep after food is nourishing and strengthening. Because
in sleep the outer part of the body becomes cool, and the natural
heat which is diffused throughout the body is collected in the
stomach and around it, and helps the stomach to digest the food.
And the external part of the body is left free for its natural
functions and the vital energy takes rest. Thus they [the wise]
esteem the evening meal more than the mid-day. meal, for the
mid-day meal has to cope with the heat of the day and the pre-
occupation of sense and soul with what the individual listens to,
or engages in, or thinks about, and with the fatigue and move-
ment around him. So that the natural heat is diffused over the
exterior of the body and the stomach is thereby hindered from
digesting the food. But the opposite of this is the case at the
evening meal, for it is accompanied by rest of the body and
stillness of senses and soul and the coolness of evening, which
drives the natural heat into the interior of the body,
p. 75 Beware of taking nourishment a second time before thou hast
become certain that the first meal is fully digested. Thou wilt
know this by a feeling of appetite, and the collecting of saliva in

1 An istar = 6| drachms.

2 and softly, and lie down and sleep for an hour on the right side and
then turn on to the left IV.

199

the mouth. Because whenever one eats food before the body
requires it, the food meets with the natural heat in the state of
the latter's quiescence, as fire is quiescent under ashes. But
when a man takes food in a state of true appetite and need for
it, it meets with a strong natural heat like a fire which is kindled
up.1 And as soon as thou feelest hunger thou shouldst hasten p. 76
to take thy meal, for, if thou delayest, the stomach will consume
the superfluous matter of the body, will collect foul humours and
cause noxious vapours to rise to the brain. And if food is taken
after that, it gets spoilt and does not do any good to the body.

And if any one who is in the habit of eating twice a day p. 75
changes that habit and begins to eat once only it does him great
harm. Just as if one who is in the habit of eating once a day
begins to eat twice, his food does not agree with him. Likewise
if one changes the usual time of his meals he soon finds the evil
of doing so.

Habit is second nature. Therefore if through some cause it is
found necessary to change a habit, it is imperative that it should
be changed little by little, one degree at a time.

And it is also necessary for us to mention in this chapter, the p. 76
four seasons and the changes of the weather. The first of the
four is

The Spring Season.

When the sun enters the first degree of Aries it is the beginning
of the spring season. Its duration, according to the opinion of
authorities on the subject, is 93 days, 23 hours and ^2 of an
hour. It begins on the 21st of Azar (March) and ends on the
23rd of Haziran (June). The beginning of spring is called the
vernal equinox, because the days and nights become equal in
all climes. Weather becomes temperate and the air balmy.
Breezes blow, snows are melted, streams flow, rivers become full,
wells gush forth. Moisture rises to the branches of trees, vegeta-
tion grows up ; corn, grasses, and herbs grow up. Trees bear
leaves and blossoms. Flower buds open up and the earth
becomes green. Living things come into being, beasts of the
field multiply, udders flow with milk, animals disperse over

1 will hurt him by extinguishing the natural heat, whereas if a man eats
when he is hungry he will find the natural heat as burning fire W.

2 r. 3

aoo

the country from their nests. The life of the dwellers in the
deserts becomes pleasant. The earth is bedecked and ornamented,
and the world becomes like a young girl adorned and resplendent
before the onlookers,
p. 77 This season is warm, moist and temperate, and resembles in
its nature air, and stirs the blood. In this season it is useful to
take moderate food, as chickens, partridges, and pheasants, half-
■ cooked eggs,1 lettuce, endive, and goats' milk. No other time
than this is better for bleeding and cupping. And it is allowable
to commit excess in this season in cohabitation, use of purgatives,
and baths and bringing on perspiration.2 Any error in medical
treatment, purging, or bleeding, which may take place at this
time the season safeguards it and sets it right, if God Almighty
pleases.

The Summer Season.

When the sun enters the first degree of Cancer it is the
beginning of the summer season. It lasts for 92 days and 23^
hours. It begins on the 23rd of June (Haziran) and ends on the
24th of September (Ailul). At this time the length of the day
and the shortness of the night reach the limit in all climes.
Thenceforth the day begins to grow shorter and night longer,
heat becomes equal, the air becomes warm, hot winds blow,
water decreases, vegetation dries up, the strength of bodies
P« 78 increases, and the earth becomes like a bride laden with riches
and having many lovers.

This season is hot and dry, and spleen predominates in it.3
Therefore one ought to avoid all hot things, whether food, drink,
or medicine.4 And one ought to beware of over-eating, that the
heat of the stomach may not be quenched. One should eat all
kinds of cold food, such as veal cooked with vinegar, gourds,5
fat chickens, and fine flour,6 and of fruits, sour apples, plums,7 and
sour pomegranates. And the scents and oils used of a cold
nature. Iced water should be drunk. Extreme moderation
should be observed in cohabitation. Bleeding and cupping
should be avoided. But the bath may be used. It is good

1 new-laid eggs. 2 and purging medicine W,

3 and it stirs up the red gall IV. * and spices W.

5 cucumbers W. 6 fattened on barley meal IV.
7 nuts W.

20I m

to vomit in this season, as the superfluous matter of the body
increases in summer and rises to the top of the stomach. Purga-
tives and gargling should be avoided except when quite necessary.

The Autumn Season.

When the sun passes into the first degree of Libra it is the
beginning of autumn. It lasts for 88 days and 17 ^ hours,
beginning on the 24th of September (Ailul) to the 22nd of
December (Kanun 1).

At this time the nights and days become equal for the second p. 79
time, and thenceforth the night begins to grow longer than the
day. Summer is at an end and autumn has come. The air is
cool, north winds blow, the season changes, waters lessen, rivers
dry up, and springs subside, vegetation is dried up, fruits are
exhausted, men garner grain and fruit, and the earth loses its
beauty. The insects die out, reptiles retire into their holes,
birds and wild beasts disappear in quest of a warmer climate.
Provisions are collected against winter. The weather changes,
and the earth becomes like a mature matron who has passed the
years of her youth.

This season is cold and dry, and suits such foods and drinks
as are l warm, soft, and moist, as chickens, mutton,2 sweet grapes,
and well-matured wine. Such things as produce black bile 3
should be avoided. Motion and cohabitation and gargling may p. 80
be indulged in in this season more freely than in summer, but
less than in winter and spring. The frequent use of the bath is
recommended.4 If one feels the necessity of vomiting one should
do so either in the middle of the day or at its end, as superfluous
matters of the body collect at these times.

As purgatives he should take Garikun (Agaricum) and Aftimum
(dodder of thyme) and anything that drives out choler and softens
the humours, by the help of Almighty God.

The Winter Season.
When the sun enters the first degree of Capricorn it is the
beginning of winter. It lasts for 89 days and 14^2 hours, from
the 22nd of December (Kanun 1) to the 21st of March (Azar).

1 and it stirs up the black gall. Abstain from eating or drinking anything
cold and dry, eat and drink only what is W.

2 lamb IV. 3 melancholy W.
4 and take purgings if need be W.

302

At this time the length of night and the shortness of day reach
to their extremes once again, and the day begins to grow longer
than the night. Autumn is finished, winter has arrived. Cold
is intense, bitter winds blow, the leaves of the trees fall, most of
the vegetation dies, and most of the animals take refuge in the
belly of the earth and in mountain caves from the severe cold
and the frequent storms and rain. The heavens grow dark and
the face of the earth frowns. The animals grow thin, bodies
grow weaker, and the world becomes like a decrepit old woman
to whom death draws near.

This season is cold and moist, and phlegm predominates in it.
Therefore, in the matter of nourishment and medicine, it is
necessary to seek after warm things,1 such as young pigeons,

(Not in A) flesh of a young goat not more than one year old,2 roast meat,
p. 8 1 hot spices, figs, walnuts, garlic, thick red wine, hot electuaries

(Not in A) and sweetened compounds. Hot clysters may be used. Purga-
tives, bleeding, and cupping should be avoided, except in case of
necessity. Then the air should be changed and heated, and first
of all hot drinks should be taken and the body rubbed with warm
oils, and one should enter a temperate bath. In this season
even excess in exertion, cohabitation, and eating does not do
much harm.3 Because the natural heat withdraws itself into
the lower part of the body and the digestive power increases.
Stomachs remain cold in spring and summer because then, the
natural heat being feeble, the digestive power decreases in those
seasons and the humours are active.

Section m The following is the chapter of the Parts of the Body. Know
P- s3 that the body has four parts.

First, the Head.
When superfluous humours collect in it, the symptoms of this
are : darkness in the eyes, heaviness of the eyelids, throbbing of
the temples, sounds in the ears, and stuffiness of the nostrils,
p. 84 Therefore whosoever feels those symptoms should take some
Afsintin (wormwood) and boil it in sweet wine with roots of
Sa'atar (marjoram) until half of the water is evaporated. Then
he should rinse his mouth with it every morning until relief
comes. He should also eat with his food two drachms of prepared

1 and spices W. 2 and young lambs W.

3 C adds : because stomachs are warm in winter and spring, and sleep is
longer in mese seasons, for the nights are long.

203

mustard, and some dust of Iyarij (an aperient) which contains
12 'ukar (medicinal plants) when he goes to sleep.

Because if he disregard those symptoms, he may be attacked
by deadly diseases like the corruption of sight, swellings, pain in
the throat, and headaches.

Second, the Chest.

When superfluous humours are collected in the chest, the
signs of this are : heaviness of the tongue, acidity of the mouth,
sourness of food on the top of the stomach, pains in the temples !
and coughing. So one must lessen one's food, and vomit. After
vomiting one should take bitter water of roses with aloes and
mastic. After food one should take a walnut-sized 2 piece of the
electuary ■ al-anisun al Kabi ' (aniseed) made with aloes and
galangale. Whoever disregards this will suffer pleurisy, pains in p. 84 end.
the kidneys, and fever.

Third, the Stomach. p 86 mte

When superfluous humours are gathered in the stomach
the signs of this are windiness, pains in the knee joints, shivering,
feverishness, and winds.

Therefore whoso feels these symptoms should use a purgative
of some soft aperient medicine and should follow the treatment
we have prescribed for the chest.

Because if one disregard them one may be afflicted with pain
in* the hips and the back and joints, disordered stomach, bad
digestion, and stoppage of the liver.

Fourth, the Bladder. p. 87

When the superfluous humours are collected in it the signs
are : loss of appetite, eruptions, and pimples on the testicles
and the privy parts. Therefore he who suffers this ought to take
celery and fennel and their roots, and soak them in white sweet-
smelling wine, and should partake of it every morning mixed with
water and honey before breaking his fast. He should abstain
from over-eating. For, whosoever disregards these symptoms
will be afflicted with the pain of the bladder and liver, and
stopping of the urine and the anus.

1 B : upper arm (or side).;

2 By 'walnut-size' the physicians mean 4 mithkal (1 mithkal= 1^ drachms).

204

tectum n It is written in an ancient book that a certain king called
together the physicians of Rum, India, and Persia, and ordered
them to name some medicine whose habitual use would be
beneficial and curative for all sorts of complaints. What the
Rumi chose and advised was the drinking of draughts of hot
water every morning. The Persian sage advised 'Al-Harfa',
that is, cress. And the Indian advised Indian Myrobalan.1
And I say to thee, O Alexander, whoever finds himself at night
without a weight of food on the stomach need not fear apoplexy
and pain in the joints. And whoever eats every morning seven
mithkals of sweet currants, need not fear any of the phlegmatic
diseases, his memory will be strengthened and his intellect
sharpened.

And he who eats in winter some sweet Hiltltah (Assafcetida)
free from bad smell, he shall be safe from intermittent fever, and
winds in the side.

p. 88 And whosoever eats two walnuts with three seeds or grains of
figs and some leaves of the herb rue, he shall be safe for that day
from poison.

O Alexander, preserve, and take care 2 of thy natural heat.
Because as long as there is temperate heat and moderate moisture
in man, the heat feeds upon the moisture, and verily that heat

p. 89 is the principle of life and health. Man becomes old and his
body grows weak from two causes : firstly, from 3 natural decay
which is unavoidable, and is brought on by the predominance of
dryness in the body and corruption of the being 3. And, secondly,
accidental decay, which is brought on by accidents, diseases,
or evil treatment.

Diet.

Section 0 Know that foods are of three kinds : light, heavy, and moderate.

Light food creates pure, healthy blood. Such foods are : flour,
fat chickens, and eggs. Heavy food is useful for people of hot
temperaments and those who have to perform hard labour before
and after food. Moderate food does not create obstructions or
dangerous superfluous humours or chyme. Such foods are :
fine wheaten bread, kids, sheep one year old, and in short, all
meats that are hot and moist. But they differ from each other

1 C reads : Black Myrobalans. B omits the whole passage.
. a of this glorious temple and W inserts. 3 contraction W.

205

according to the manner of their cooking. Roasted meat de-
rives strength, heat, and dryness from the fire, unless it is treated
with something which will break up its heat, as vinegar, lemon,
tamarind, and cherries.

Similarly fried meats must be treated with spices. Therefore
follow this analogy and oppose hot with cold and vice versa
(i. e. in seasoning food), except in the case when you desire hot
food to counteract a cold temperament or to excite carnal
appetite.1

Some flesh soon changes into black bile, as the flesh of the cow, p. 90
the camel, the mountain goat, the Kata (sand grouse), and the fat
goat, because they are heavy (or coarse) and dry by nature. But
the flesh of young castrated animals which feed on moist green
pasture and frequent the shade is the most tender and beneficial.

The same may be said about fish. Those which have a
small body and thin skin, which feed sparingly and live in sweet
and flowing waters, are lighter and better than those which
live in the salt sea and in lakes. Large fish with large body and
much fat ought to be avoided, as poison is to be expected
therefrom. And I have prepared a book on the subject of diet
and medicine for the use of the great and the common alike.
It may be consulted for further information.

Waters.

Water is necessary for every living being and vegetable. And
I have already informed thee that all waters, sweet and bitter,
from sea or lakes differ according to district and the [nature]
of the earth and the rising of the sun and moon, and I have
explained the cause thereof more than once. The best and the
lightest water is that which is distant from buildings and is
obtained from springs. When the land is flat and bare and
contains little putridity, its water is good and light ; but the
water found in wooded and tainted country is heavy and in-
jurious. One should avoid water in which is green slime or
worms. The best water is that which is light, colourless, pure,
and of good odour, which soon becomes hot or cold, and which
pleases nature, and that which flows from the west to the east.

1 The next two lines of A are obscure : There is no harm in using this
and also the foods which are cooked along with the flesh ; and a man of
experience and intelligence need have no fear of taking them.

2o6

p. 91 Salt, turbid, and noxious waters dry up the stomach and sometimes
bring on diarrhoea. The water of melted snow and ice is also
bad and heavy. Similarly water situated in barren lands and
marshes is noxious and heavy, because it remains stationary, and
the sun always shines on it. Such waters create bilious humours,
enlarge the spleen and the liver. Similarly with water which
springs from hot and noisome lands, because it contains particles
of those lands. Drinking cold water before food emaciates the
body and quenches the fire of the stomach. Drinking it after
food heats the body and increases phlegm, and if taken in excess
it corrupts the food. Cold water should be drunk in summer
and hot water in winter, for hot water in summer destroys the
stomach, just as cold water in winter extinguishes the heat and
corrupts the organs of the chest and liver (B). Tepid water
drunk in winter extinguishes the heat and corrupts the organs of
the chest and liver and often kills suddenly, the reason whereof
would take long to explain (A).

Wine.

Wine made from mountain grapes is dryer than that of grapes
growing on level and well-watered lands. The former is useful
for aged people and those possessing moist and phlegmatic
temperaments, and is hurtful to young people, and those having
warm temperaments, and thin people. Wine made from grapes
growing on well-watered plains is good for young people, and
those having hot temperaments. Wine, as it grows older, in-
creases in heat and softness and is useful for removing cold and
thick humours. And the more it increases in redness of colour
and in thickness the more it acquires blood-creating powers.
And the more bitter, strong, and sour it is, the less blood-
creating and nutritive qualities it possesses, and it resembles
medicine more than food. And habitual use of wine is highly
injurious to every sort of men. And sweet wine corrupts and
p. 92 destroys the stomach and produces rumbling and winds and
obstacles.

And the best and the most wholesome wine for all tempera-
ments is that which comes from lands midway between mountain
and plain, and between the moist and the dry, whose grapes are
sweet and well ripened, and not so much pressed as to give out
the juice of the skin and stones, and the acidity of the tendrils :

207

wine which is of a golden colour, between red and yellow, the
dregs of which are settled down, and the particles clear. Such
wine as possesses these qualities do thou partake of moderately,
according to the time of the year and the constitution, for it
washes the mouth of the stomach, strengthens natural heat, helps
digestion, prevents the food from getting corrupted, and brings it
into motion, cooks it, and conveys its purity to the various organs
and cooks it in them, until it becomes essential blood. Then
from it there rise to the brain temperate and moist vapours,
so that harmful diseases are removed from the brain. And,
together with all this it cheers the heart, beautifies the complexion,
frees the tongue, emboldens the timid, impels to all which is
robust and joyful, and inspires to every noble virtue and praise-
worthy quality.

But excess of it, and lack of moderation and habitual drinking
to such an extent as to subvert reason and take away sensation,
destroys the brain, weakens the vital energy, corrupts the intelli-
gence, causes lapse of memory, and weakens the five senses which
are the main support of the body ; it destroys the appetite for
food, weakens the sinews which support the body, and produces
tremors, weakness of sight, and paralysis ; it excites the heat
of the liver, and thickens its blood, and blackens the blood
of the heart, from which arise melancholy, quivering, fear, and p. 93
imbecility ; it spoils the complexion, weakens the bladder, and
relaxes the muscles surrounding it, and the muscles of the
stomach; it corrupts the temperament, makes coarse the epi-
dermis, and brings on elephantiasis.

It is a kind of poison, therefore never take it to excess. It is
like rhubarb, which is the life of the liver and possesses many
virtues, as is mentioned in the registers, and yet it is the most
deadly poison for one who does not know the right quantity to be
used. But just as serpent's poison is the supreme antidote
[to snake -bites], so in wine there is a cure for many severe pains
and troublesome ailments.

And never incline to drink sweetened vinegar on an empty
stomach, especially when thou feelest a preponderance of moisture
and phlegm in thyself.

To Homer is attributed a wonderful saying concerning the
drinking of wine ; he says that it is strange that a man who drinks
grape wine and eats wheat bread and mutton, and never commits

208

excess in eating, drinking, cohabitation, and phys cal exertion,
should ever fall ill or die, or become old.

And for one who happens to have indulged excessively in
drinking it is advisable to bathe with warm water, then he should
go to a running stream, and sit down under an awning of willow
and myrtle on the bank of the stream or clear lake. Then he
should sprinkle rose-water ' on that awning, and rub on his body
p. 94 pounded sandal-wood. Then he should be fanned with fans
made of cooling branches. This will cure him of the effects of
excessive drinking.

Likewise he who intends to give up drinking wine should not
discontinue it quite suddenly, but should lessen it gradually, and
change it for currant wine, always mixing it with an increasing
quantity of water, until his drink becomes pure water ; and in this
he ought to persevere. By such treatment the constitution will
be safe from dreaded ailments, by the power of Almighty God.
Section p O Alexander, of the things I have mentioned there are some
which strengthen the body and others which weaken it ; some
fatten it and others make it thin ; some moisten it and the others
dry it ; some invigorate and cheer it, others cause languor and
lassitude.

Of those things that strengthen the body are : fine wholesome
food, and light agreeable substances, taken in their proper season
and when the need arises, as before mentioned (if God will).

And of those that fatten and moisten the body are : ease and
comfort, sweet perfumes, eating Asfedbajat2 and heat-producing
sweet and fresh foods, and drinking 3 sweet syrups (wines), and
fresh honey with walnuts, in times of coolness without committing
excess in any of them ; sleeping after food on soft beds, in cool
places in summer and warm ones in winter ; bathing in warm and
p. 95 sweet water, without staying too long in the bath, for that lessens
the moisture of the body ; smelling sweet-scented plants according
to the time of the year, e.g. jessamine in winter, roses and violets
in summer ; using an emetic three times 4 in a month, especially
in summer, for vomiting cleanses the stomach and frees it from
injurious matter and corrupting moisture, which being expelled,

1 and the water of myrtle A.

2 A kind of dish made of meat, onions, butter, and cheese, &c, and milk
and bread. Hebrew Aspidbag. Asfanakh W.

3 of warm milk and W, * once IV.

209

natural heat becomes more powerful to digest food, so that the
body becomes fresh and full. In this course a man will derive
assistance and increased benefit from joy, wealth, honour, victory
over enemies, realization of hopes, amusements, seeing beautiful
faces, reading interesting books, listening to pleasant songs, the
joking of friends, the stories told by agreeable companions, listen-
ing to interesting discourses and amusing tales, wearing coloured
garments of silk and linen, habitual use of tooth-brushes, and
scented oils according to the time of the year. All these things
are especially befitting for kings, because they are easily procurable
by them.

As for the things that emaciate and dry up the body, they are
the contrary to all those mentioned above, namely, insufficient
eating and drinking, excess in exertion, movement in the sun and
heat, long sleeplessness, sleeping with an empty stomach on hard
beds (for heat counteracts the moisture of the body and dries it
up) ; bathing in sulphurous or salt water, or cold water in winter ;
eating pungent and fried1 foods in summer, and drinking old
unmixed wines. Likwise excess in purgations, bleedings, and
cohabitation. And anxiety, poverty, and fear.2 p. 96

(Those things that fatten and cheer and add flesh to the body
are : moderation in cohabitation ; eating wheat bread, and the
flesh of fat chickens. Vomiting every morning with sweetened
vinegar, in summer ; riding on easy-paced cattle and drinking out
of new and sweet-smelling vessels. And those that emaciate and
weaken the body are : excessive anxiety and sorrow, wakefulness,
occupation of the mind, excessive love, sleeping on the ground,
sleeping with old women, and looking at disagreeable and un-
avoidable sights. But the worst of all are evil thoughts and
pursuing anxieties.) 3

The Bath.

0 Alexander, the bath is one of the most wonderful things Section q.
of the world, and one of the most peculiar things which the wise

have invented and prescribed for comforting and cleaning the
body, relaxing the limbs, opening the pores of the body, dispelling

1 pickled W.

2 All these produce leanness of body. So act thus and avoid it. If
God will. W.

3 This section occurs only in A,

1590 P

2IO

vapours and superfluities of the body, cleaning the skin from the
remains of sicknesses and pains. And this is because it is built
according to the four seasons of the year. The cold part of it
stands for winter, the one next to it for autumn, the one next to
that for spring, and the one next to that for summer. The right
method of using the bath is for the bather to stay for a while in
the first apartment, then pass on into the second apartment and
wait there for a while, then enter into the third and fourth and so
on. And so also he should do when he comes out ; he should
remain in each apartment for a space, and not plunge from intense
heat to intense cold or from intense cold to its opposite. This
bath should be built on a raised ground, and should be airy and
should have fresh water.

There should be various censers in it in which incense suiting
the time of the year should be kept burning, i. e. in spring and
summer nadd (ambergris) of treble or quadruple mixtures, and
in autumn and winter nadd of two mixtures and fresh aloes-wood.
Then he should sit down on a soft cushioned seat, and should
remain seated there until his body perspires freely. Then he
should rub and wipe his body from time to time, with a clean
linen towel. And when that is done sufficiently he should
remove to the bathing place and enter into it.
p. 97 And when the heat gets too strong he should apply to his body
one of the cleaning and purifying soaps according to the time of
the year. As, for instance, in spring and summer cleaning soap
made with sandal-wood and myrobalans, and in autumn and
winter a soap made of myrrh and the juice of beet. Then he
should pour over his head tepid water. Then he should submerge
his whole body until all the dirt and filth is removed from it.
Then he should anoint himself with some oil befitting the time of
the year, and clean some of it off with some washing earth or any
kind of suitable paste. Then he should enter the other tank next
to the first by two degrees and should emerge gradually, as we
have directed before. Then he should sit down in the next
compartment until his body be dried with towels perfumed with
rose water and ambergris. In summer he should wipe his body
with soft linen towels, and in winter with those of cotton and
silk,
f. 23 a B If he feels thirsty he should drink about half a rati1 of the

1 Rati is a pound of 12 ounces.

wine of roses and apples mixed with cold water. Then he should
stretch himself a little while looking at some beautiful picture,
well fashioned, or, if possible, at some beautiful human being,
which is better still. Then he should apply sweet scents to his
face and clothes.1 After this he should take his meal, and drink
the usual amount of mixed wine, but not so much as to cause
inebriety. Then he should smell sweet scents according to the
time of the year. Then he should go to a soft bed and invoke
sleep. But he should avoid cohabitation that day and night lest
this should undo all that we have spoken of, which is most
beneficial for health, strengthening to the body, restoring power,
and preserving fitness. Then he should obtain restful sleep and
pass the remainder of the day in comfort and peace. This
prescription will give the body an excellent development.

If he happens to be an old man and coldness preponderates
in his system, he should stay a shorter time in the bath, but if
he happens to be young, and heat and dryness preponderates in
his temperament, he should stay there only as long as his body
gets wet and receives the moisture of the bath.2

And if he happens to be middle aged he should observe
a middle course between the two, and use temperate water for
washing his body.

This is, O Alexander, what will make thee independent of Section r
every physician if thou dost understand its meanings and find out p 9
its virtues. The strength or weakness, seriousness or triviality of
diseases and their developments are caused by their crises and
the influences of the moon, on whose strength or weakness
depends the strength and weakness of the disease. And in the Not in .4 or
pulse there is a powerful indication of the state of health. And ^> only in C

r r . as far as

no one can learn this art except by learning and practising the p. 212,1. 31
feeling of the pulse. And I have noted down its theories in
another book. In urine there is another proof of the state of
health, an account of it will be found in my book on that subject.

1 B omits.

7 C adds : And he should pour plenty of tepid water on his body. And
it is desirable for a man of phlegmatic temperament not to take a bath
except on an empty stomach, and he should dip himself in water in which
sweet marjoram, Shih (the wormwood of Pontus) Gar (laurel) and Kaisum
(sothernvvood) are infused. And he should anoint himself with warm oils.
But he whose temperament is warm should follow our foregoing directions.
God willing.

r 2

ai2

Therefore look for it there, as thou shouldst consult my book on
compound medicines, and drinks, oils and ointments, according
to the Schools of Rome, India, Persia, and Greece, and what
I have found out from my own experience and my knowledge :
there is no need to repeat them here. But since I have decided
to reveal to thee every secret that I know, I will not hide from
thee this medicine which is known as the ' guard ', and it is the
' mysterious treasure of the sages '. I do not know who dis-
covered it at first. Some say it was revealed to Adam.

There is another party which thinks that Ascalanus, Nasiurus,
Ailin, Dunntanas, Kutarus discovered it,1 and the philosophers
of the eight Great Sages, who fathomed the hidden sciences of
the secrets of nature and metaphysics, of the void and full, and
the extremes. And they had agreed together on the com-
position of this Great Medicine. And they divided it into
eight parts.

And another party believed that Akhnukh had used it by
revelation, and Hermes the Great, whom the Persians had
named Ahjad, and to whom is ascribed every secret wisdom and
celestial science.

Description of the Honey in which the Medicines are
prepared.

Take (with the help of God) 25 ratls of the juice of sweet
pomegranates and 10 ratls of the juice of sour pomegranates,
10 ratls of the juice of sour apples and one kust2 of pure rubb
(syrup) of sweet grapes3 and 10 ratls of sugar-candy. Put all the
above in a clean stone kettle, and cook on a gentle steady fire
without smoke, and keep removing the froth from time to time.
Boil it thus until the mixture turns into the form of honey. It
is the medicated honey which shall be used in the medicines
I shall mention (if God will).

The First Medicine.

Take one rati of dry red roses and | rati of violets. Soak
them in 10 ratls of fresh water after mixing with it ^ rati of the

1 Asflanus, Nasyoras, the middle Hermes, Bartomali, Dadastius, Ablac,
Robaris, and Fataria D.

• A : kust = i sa'a, or a little less than ro ratls.
3 Cadds: 10 ratls of the juice of sweet apples.

213

water of parsley (or Bahn-gentle),1 £ rati of sweet marjoram, and p. ioo
i rati of the water of ox-tongue. Having mixed all these add to
them 2 ounces of myrobalans, and i ounce of cloves. Leave the
whole mixture for one day and night so that its power comes out.

Then boil it on a gentle fire until one-third 2 of its water
evaporates. Then take it down from the fire, and mark and clean
it. Then add to it 3 ratls of the above-mentioned honey. Then
thicken it until it becomes hard and leaven it with 1^ dirhams of
musk, 1 dirham of ambergris, and three dirhams of powdered
fresh aloes. This is the first medicine, one of the eight medicines
which shall be mentioned.

Its property is to strengthen the stomach, the heart, and the
brain, God willing.

The Second Medicine.

Take one rati of Kabul myrobalan peeled from its stone,
£ rati of the kernel of Khiyar Shanbar (Cassia fistula), 2 ounces
of the root of liquorice, peeled and of moderate thickness, and
2 ounces of the seeds of myrtle s in a ripe state. Pound what is
necessary and soak the mixture in 10 ratls of fresh water and
leave it for a day and night. Then boil it gently until half of its
water evaporates. Then rub with the hand, drain, and add to it
2 ratls of the medicated honey. Stiffen the mixture until it
becomes thick. Then add to it 1 ounce of powdered gum
mastic and £ ounce of Tabashir4 and bottle up immediately.
This is the second medicine.

Its property is to strengthen the stomach, to wring and cleanse
it of all putrid matter without causing any natural pain, and it
strengthens the nerves, the chest, and the brain.

The Third Medicine.

Take one rati and a half of myrobalan and half a rati of Indian
myrobalan, and 1 ounce [each] of cinnamon, the herb galangale,
and nutmeg.6 Break them all into pieces, and soak them in

1 C has ' Turanjan ' which means the same. A has ' Raihan ' which
means odoriferous herbs, but seems a mistake of the writer.

1 A reads : two-thirds. * ' Hubbulas '. Not in C.

* ' Tabashir ' is a substance of silicious nature produced from the bamboo,
and used in medicines.

" The last not mentioned in A.

p. IOI

214

io ratls of fresh water, and leave them thus for a day and a
night.

Then boil on a gentle fire until half of its water is evaporated .
Then rub with the hand and drain. Then add to it 3 ratls of the
above-mentioned honey and boil again until the compound
becomes like rubb or honey. Then bottle it up. This is the
third medicine, and its property is to strengthen the inner organs,
especially the vital ones.

The Fourth Medicine.1

Take 2 ratls of the juice of the fresh and cleaned Ansaj,2
\ rati of the juice of Karafs (celery), and \ rati of fresh Zufa
(hyssop) and Mukhayyat (sebestens).3 Add them together, and
leave them for a day and a night. Then drain and add 2 or 3
ratls if possible of the medicated honey. Then boil on a gentle
fire until it thickens. This is the fourth medicine, and its pro-
perty is to break up obstacles, and to benefit the organs of the
chest and the lungs, God willing.

p. 102 The Fifth Medicine.

Take \ rati of fresh Ustukhudus (French lavender) and -§ rati
of Barbarls (barberries), and 3 ounces of Fikah aladkhar,4 soak
them in 12 ratls of fresh water, and add to them 3 ounces of
Anlsun (aniseed). Leave them thus for a day and a night. Then
boil until one half of the water is evaporated. Add 4 ratls of
medicated honey and boil till it thickens and bottle up. This is
the fifth medicine ; its property is to drive out gently spleen and
phlegm, to cure melancholia, restore the stomach to its proper
order, to break up internal obstacles, and to break up winds.

The Sixth Medicine.

Take \ rati of the juice of Bazarkatuna (fieawort), \ rati of the
juice of the seeds of quince, 2 ounces of al-katira (gum tragacanth),
and 3 ounces of gum arabic. Dissolve the gums in rose water,
and add 3 ratls of the medicated honey. Boil well on the fire
and bottle up.

1 As in D. * A kind of bramble (lycium1).

3 C reads : ' Ulayyak ' (dodder) and ' Maus Sus ' (liquorice) instead of the
last two.

4 ' Fukkahul Izkhar ' is camomile or orris root.

215

This is the sixth medicine, and its property is to soften the
chest, cure asthma,1 restore all the breathing organs to their
proper condition, allay feverish heat, and feed2 the bowels
(God willing).

The Seventh Medicine.

Take one ounce of Spikenard, 3 ounces [each] of cinnamon,
kurfa (a kind of cinnamon), and cubebs, and -| ounce each of
round and long rhubarb. Soak them in 5 ratls of sweet water.
Leave them until their strength comes out. Then rub with the
hand, and drain. Add to it 3 ratls of pure medicated honey, and P- i°3
boil on a gentle fire until it thickens. This is the seventh
medicine. Its property is to heat the stomach and to drive out
wind from the belly (if God permit).

The Eighth Medicine.

Take 3 ounces of hard China rhubarb, and 1 ounce of Darwanj
Sini (Doronicum of China), [i-| ounce of the three kinds of sandal
wood C only] and \\ ounce of purified Lak.3 Break them all
into pieces, and pour over them 10 ratls of sweet water. Let
them soak in it until their strength comes out. Then press them
through with the hand, drain, and add 3 ratls of pure medicated
honey. Boil slowly on a gentle fire till the mixture thickens.
This is the eighth medicine, and its property is to restore the
liver and the heart and to strengthen the inner organs.

Finally when all the above-mentioned eight medicines are
prepared, add to them one-fourth of their collected weight of
fresh tamarind whose stones have been removed, and which has
been previously dissolved in water as mentioned before. Then
put the eight medicines with the dissolved tamarind in a large
stone kettle, and pour over them 6 ratls of sweet smelling rose-
water. Boil the compound gently until it thickens. Then take
it down from the fire and let it cool. Then take 1 ounce of the
oil of balsam, 3 drachms of ambergris, 4 drachms of fragrant
musk, and add them to the compound. Then add \ oz. of
powdered pearls, 6 drachms of powdered rubies,4 red, blue, and p. 104
yellow (2 drachms of each), 3 drachms of powdered emerald,
8 drachms of powdered gold. Then put the whole mixture in

1 ' Bashma ' indigestion A. J To clean the bowels A.

3 A kind of plant used in dyeing. 4 Or jacynth, or chrysolite.

2l6

a porcelain pot, or better still, in a golden vessel, previously
scented with the incense of aloes. Then place the vessel under
the sky for a week so that the heavenly powers may affect it with
their influence. But do not expose the compound to the heavens
on the night when the moon is inauspicious, or free from its
journey, or ' under the rays '.

When all these directions have been carried out thou shalt
obtain one of the greatest treasures of the world, and the most
precious possessions of kings. Then take of it one mithkal every
day after food, and two mithkals on an empty stomach, for it is
the extreme of all extremes. A few uses of this great and precious
medicine are the removal of phlegm, bile, and spleen, heating the
kidneys, removal of piles, and driving away of wind, digestion of
food, moderation of temperament, clearing the complexion,
softening the chyme, allaying headache, clearing the eye-sight,
purifying the colour and the smell of the body, strengthening the
teeth, stopping greyness of the hair, opening the pores and outlets
of the body. It removes all pains, external or internal, drives out
wind, prevents foulness of breath, exhilarates the motions of the
bowels and the bladder, removes cough, strengthens the muscles,
purifies the blood, heats the food, and helps digestion. It also
removes the palpitation of the heart from whatever cause it may
be, stimulates and cheers the heart, produces happiness and many
other benefits too numerous to relate. One of its peculiar virtues
is to create intelligence, that is the brain, to engender sagacity, to
sharpen genius and improve the power of thought. I do not

P- I05 know of any medicine prepared by philosophers excelling this
one in preserving health and strength, and benefiting bodies and
souls.

*p*io8 O Alexander, neither take medicine, nor open a vein except at
the time chosen by astrology. For verily, the benefit of thera-
peutics is considerably augmented thereby.

As to the time for bleeding and cupping, never do any of these
till the moon is full, and till it approaches the sun by 13 degrees :
and beware of the moon being in Sagittarius, and it rising, or in
Aquarius, or in Capricorn, or in Gemini. Also beware of letting
blood when the sun and the moon are looking at one another
from the fourth house, or when they are directly opposite to one
another, or in the one and the same sign, or when the moon is in
one of the watery signs.

217

Also avoid bleeding when Mars or Saturn is in the house of
nativity, or facing the moon. The best time for letting blood is
the latter half of the lunar month, when its light is decreasing,
and when it is either in Libra or Scorpio, and when inauspicious p. 109
stars are not looking at it. And the worst time for that purpose
is when the moon is inauspicious in its second or eighth
house.

As for cupping, its best time is when the moon is rising and
increasing in its light, and when none of the inauspicious stars
are overlooking it, especially Mars, when the moon is in the
house of Venus, or when Venus or Jupiter are overlooking it.
But when the moon is the lord of that part of the body [where
cupping is desired], it must not be attempted.

Times of taking Medicines.

When thou wishest to take medicine, let the moon be in one
of the southern signs, except Capricorn, and let it be close to
Venus or Jupiter. Better still if it is in Scorpio or Pisces or in
Libra, or in the northern signs. Beware of taking medicine when
the moon is with Saturn, because it will keep the medicine in the
stomach. But the farther the moon is from Saturn the better it
is. But there is no harm in the conjunction of the moon with p. no
Mars, though it lessens the effect of the medicine. Let the pivot
of thy action rest with the well-being of the moon, its absence from
the inauspicious stars and its proximity to the auspicious ones.

And now that I have finished describing physical remedies, Section u
I am going to mention spiritual ones. Know that mental diseases
are also amenable to treatment. But their treatment is carried
out by means of musical instruments which convey to the soul,
through the sense of hearing, the harmonious sounds which are
created by the motions and contacts of the heavenly spheres in
their natural motion, which affect the right perceptions.

And when those harmonies are interpreted in human language
they gave rise to music which is pleasing to the human soul,
because the harmony of the heavenly spheres is represented in
man by the harmony of his own elements, -which is the principle
of life. Hence, when the harmony of earthly music is perfect or,
in other words, approaches the nearest to the harmony of the

2l8

spheres, the human soul is stirred' up and becomes joyful and
strong.1
Section v And one of those things which thou must know, O Alexander,
is this, that the soul acquires the power of finding out inner
truths, by external signs, when it happens to be free from lust and
pain. This power is known by thought. And when the soul
predominates over the body and nothing intervenes between the
spiritual substance which lies in the heart and the soul, and
the animal part which lies in the brain, the intellect is freed from
impurities and the object is reflected in it. Hence divination,
which is mentioned in many books, and of the truth of which
many wonderful instances are recorded. But this also depends
upon the conjunction of stars happening at the time of the
creation of this power.

Therefore the Science of Physiognomy is as much necessary
for thee as those other sciences which rest upon conjecture. It is
a great science, and the ancients knew it and practised it, and
prided themselves upon possessing it. It is a true science, and
I could bring proofs as to its being true were I not afraid of pro-
p. 165 longing the discourse. One of those ancients who excelled in
this art and who professed its truthfulness is Akllmun. He used

1 C reads : O thou who art afflicted with mental diseases, thou must
remedy them. And their remedy is carried out only by musical instruments
which act through the sense of hearing. The harmonious sounds are
caused b}' the striking together of the heavenly spheres and their circular
motions. And the harmonious tunes of nature act upon the sources of
health. Since the working of human nature accords with, and imitates, the
working of universal nature, it is fitting for man to turn to his own nature
and temperament. And when there occurs concord and mutual agreement
between the two natures, human nature is aroused and its life substance
comes into action and increases, and it expands and there flows into it the
substance which stirs it to cheerfulness.

And it was for this reason that the Persians, when they desired to give
their judgements, used to order that music should be played, and songs and
poems sung bearing upon the question under their discussion. For by this
means they believed that their judgements would yield to them and would
conform to the right in their creed.

And this is, by thy life, one of their right experiences. And if it was not
for the fear cf prolonging this discourse and explaining at length what thou
canst understand by the least sign, I would have elucidated this point
further. And I have also mentioned it in the book which I have composed
on music and various kinds of sciences. Verily it is one of the four sciences
which are the pillars of the world. But we shall not discuss it here
at length.

210-

to tell the character of a man by the construction of his body.
There is a wonderful story connected with him which I shall
relate for thy consideration :

The disciples of the learned Hippocrates drew his picture on
a parchment and, showing it to Aklimun, asked him to describe
his character. He looked at the formation of the body and com-
pared the various parts of it. Then he said : ' This man must be
deceitful, cunning, and sensuous, and one who loves fornication.'
Thereupon the disciples of Hippocrates wanted to kill him, and
said : ' O ignorant fool, this is the picture of the learned Hippo-
crates ! ' He replied : ' You asked me to read his character from
this picture, and I did so according to my art.'

When they went back to Hippocrates they informed him of
what had happened. Hippocrates replied to them : • Aklimun is
right. By God ! in all his reading he has not spoken a single
untruth. This is indeed my character, and such is my disposition.
But when I saw that these qualities were bad, I restrained myself
from following them, and my reason overcame my passions. And
the philosopher who cannot subjugate his desires to his reason is
no philosopher at all.' And this added to the excellence of
Hippocrates, for philosophy is merely mastering desires.

A Short Chapter on Physiognomy.1 Section w

p. 166
O Alexander, I am writing for thee a brief description of

Physiognomy which, on account of thy possessing such good

sense and exalted soul, will suffice for thee instead of a longer

description, God willing.2

Thou knowest that the womb is for the embryo like the pot

for the food,' therefore the whiteness or blueness, or extreme

redness [of the face] indicates imperfect coction, and if to them

1 Discourse on Physiognomy W. Book XI H.

2 O Alexander, since the science of physiognomy is one of the subtle and
speculative and intellectual sciences which it is necessary for thee to know
and to understand, because of the great need in which thou standest when
appointing men to stand before thee, I will therefore put down for thee in
this chapter all the tokens of physiognomy which are proved true and
known in the days gone by, and which we have tested in sooth from olden
times IV.

3 The temperaments differ according to the creature, and the natures differ
according to their composition. A clear white complexion with a tinge
of blue and much ruddiness betokens shamelessness, cunning, and small
intelligence W.

220

is added any imperfection of nature it is a strong proof of the
p. 167 body being imperfect as well. Therefore beware of such people,
blue or very red and smooth,1 for they must be shameless,
perfidious, and sensuous.

0 Alexander, if thou shouldst see a person who looks often at
thee, and who, when thou lookest at him, turns red in the face,
or is ashamed, or blushes,2 or whose eyes fill with tears, be sure
that such a person loves thee, and is afraid of thee. But if he
shows signs contrary to the above, he is thy enemy and ill-wisher.

Beware of one of a defective make, or having some physical
imperfection.3

The best proportioned construction is of him who possesses
medium stature, black hair and eyes — the latter somewhat deep
set — round face, white mixed with red or moderately brown
colour, with perfect form and well-proportioned body, head
neither too large nor too small. Who speaks little except on
necessary occasions, a voice neither too loud nor too low,
inclining towards thinness but not too thin. And whose tempera-
ment inclines towards spleen and bile. Such a man is of a
perfect formation. Choose him for thy company. Now I shall
describe to thee some parts of the body separately, the know-
ledge of which coupled with what has been mentioned above will
enable thee to read character.

Soft hair denotes timidity, coldness of the brain, and scarcity
of understanding. Coarse hair denotes courage and soundness
of the brain. Excess of hair on the shoulders and the neck
denotes stupidity and rashness. And much hair on the chest
and the belly denotes wildness of nature, scarcity of understanding,
and excess of tyranny. Red hair is a sign of stupidity and love
of power.4 And black hair is a sign of mildness of nature and
love of justice.5
p. 168 The man whose eyes are large and protruding is envious,
shameless, and lazy, and is unworthy of being trusted, especially
if his eyes are blue.6 But one whose eyes are moderate in size
inclined to deepness and darkness, he should be intelligent and

1 or has much hair on his head, as thou bewarest of poisonous snakes W.
a do not befriend him. But if his eyes W.

* as much as thou eschewest thine enemy W.

4 a sign of great and swift ire W. •

* and the mean between the two betokens fairness W.
6 and probably he is evil-eyed W inserts.

221

quick witted.1 But he whose eyes are slanting is wicked.2 He
whose eyes are motionless, like those of animals, is rough natured
and ignorant. And he whose eyes are constantly moving and revolv-
ing is cunning and of treacherous and thieving propensities. He
whose eyes are red is bold and reckless. And the worst of all
eyes are blue ones of a turquoise colour, and if there happen to
be white, black, or red spots around them, their owner must be
the worst and most pernicious of all mankind.

Eyebrows of bushy hair 3 denote impotence and unintelligibility
of speech. And if they are united to the temples, the owner of
such eyebrows is conceited and boastful. And he whose eye-
brows are thin, and of moderate length, and are black, he is
quick-witted.

If the nose happen to be thin, its owner is impetuous.4 And
if the nostrils are so long as to almost enter the mouth it betokens
courage. And he who is flat-nosed is lustful. And he whose
nostrils are very wide is irascible. And when the middle of the
nose is thick inclining to snubness its owner shall be vainglorious
and lying. But the most symmetrical of all noses is that which
is not too long, is of moderate thickness and height, and with
nostrils not too wide.

A wide forehead without any wrinkles in it, indicates quarrel- p. 189
someness, mischievousness, carelessness, and vaingloriousness.
But he whose forehead is of moderate width and height and with
wrinkles in it, is truthful, faithful, intelligent, and skilful. And
he whose forehead is of conspicuous protrusion is taciturn and
prudent.

He whose mouth is wide is brave, and he whose lips are thick
and teeth long is stupid. And he whose face is thin is careful in
his actions and intelligent.6

He6 whose face is small inclining to sallow is vile, wicked,
deceitful, and arrogant. He whose face is long is shameless.

1 loving faithfulness IV inserts. 8 deceitful W.

3 denote talkativeness W.

* He who has tender nostrils will be a man of soft temperament W.

6 A large mouth betokens courage, thick lips betoken simplicity, and one
who has red lips of mean thickness is a just man. He whose teeth stand
out prominently and close together is treacherous, scheming, and unfaithful :
he who has straight teeth well set with space between them is intelligent,
trusty, and faithful W.

• who has a face with swollen cheeks is ignorant and of rough disposition :
he W.

22a

And the best of faces is one of good width, modest looking,
neither too wide nor too small, with soft cheeks, thin lips, good
teeth, without having too much hair in beard or eyebrows. He
whose temples are protruding and the veins of his neck full is
irascible. He whose ears are very large is foolish, but of a good
memory. And he whose ears are very small is stupid, a thief,
sensuous, and cowardly. He whose voice is strong is brave. He
whose voice is neither too loud nor too low, and who speaks
neither too fast nor too slow, is wise, prudent, and truthful. He
whose voice is harsh inclining to shrillness is foolish, but patient
in hardship and oppression. And he whose voice is extremely
soft is insolent and ill-natured. But the best voice is one with
moderate nasal twang and softness. He whose speech is moderate
in harshness and softness, fastness and slowness, is wise, prudent,
sincere, good natured, and of social habits. And he whose
speech is fast, especially if his voice happens to be soft, is shame-
less, foolish, and a liar. He whose speech is harsh is irascible
i/° and ill-natured. He whose speech has a strong nasal twang is
envious and deceitful. And he who is harsh of speech 1 is foolish,
stupid, and conceited.

He who moves his body too much in speaking or plays with
his hands is talkative,, shameless, boastful, and deceitful. And
he who is grave and taciturn is perfect in nature, prudent, and
intelligent. But one who stammers in speech or minces his
words is defective in reason.

He whose neck is long and thin is stupid and timid.2 He
whose neck is extremely short is foolish, cunning, and vile.
He whose neck is very thick is foolish and a glutton. The best
neck is one of moderate size and thickness, with conspicuous
veins and with little flesh.3

He whose belly is large is stupid, ignorant, conceited, and fond
of lechery,4 Thinness of the belly and moderation in the width
of the chest indicate 5 courage with stupidity. Crookedness of
the back indicates ill-nature and low-mindedness. And evenness
and straightness of the back, prominence of the chest, are good

1 pleasant W. 2 clamorous, stupid, and simple IV.

3 Whosoever has a neck well-proportioned in length and thickness is
wise, able, and a faithful friend. W.

"• and faint-hearted W.

5 generous understanding and good counsel. Broad shoulders and back
betoken W inserts.

223

signs. Prominence of the shoulders indicates evil intentions and
bad character.

When the arms are long so that the hands reach the knees it is
a sign of courage and generosity. And if the arms are short their
owner shall be a lover of mischief and cowardly.

Long palms and fingers indicate aptitude for arts and business
and good government. Short and thick fingers indicate ignorance, p.
stupidity and low aims.

Similarly, broad and fleshy feet indicate ignorance and love of
oppression, and small and soft feet indicate wickedness.1 The best
feet are those of moderate size and symmetrical of form, with little
flesh, sound nails, and symmetrical toes. Thinness of the ankles2
denotes timidity, and their thickness indicates courage. And
fullness of the calves and ankles denotes foolishness and shame-
lessness.3 Likewise too full thighs show weakness and softness.

He whose steps are wide and slow4 is successful in his actions
and undertakings and prudent for the issue of his affairs. He
whose steps are short and quick is hasty in his actions, ill-
natured, unmethodical in his affairs, and of evil design.5

The best of men is one having a moderate-sized mouth, soft
and moist flesh, neither too thin nor too fat, neither too tall nor
too short, in colour either white inclining to red, or a clear brown
colour, oval in face, and of even features,6 hair long — neither too
thick nor too thin 7 — of a colour between red and black,8 moderate-
sized 9 eyes, somewhat deep-set, moderate-sized head, straight neck,
square shoulders inclined to sloping, moderately broad chest, back
and thighs not too full, a clear and moderate voice, smooth palms,
long fingers inclined to thinness, grave, thoughtful, amiable, cheer-
ful so as to inspire others with his cheerfulness, and high minded.10

1 courage W. - heel W.

3 hardness and strength of body W. * are moderate W.

5 hasty in his work and not resolute in his affairs W.

6 smooth of cheek W. 7 between the lank and the curly IV.
8 of a fair colour IV. 9 big, black IV.

10 Sparing in words, except when it is absolutely necessary, not gluttonous
or sensual beyond measure. This is the mo3t perfect creature of the sons
of man, and this is the man I would choose for thee : search therefore for
a man who answers this description, and thou shalt thereby prosper. Thou
knowest already that a ruler is more dependent on the subjects than they
are on him. So comprehend these signs which I have mentioned to thee,
and try them with thy sure discernment and acute examination, for thou
shalt profit much thereby, if God will W.

224

p. 172 Therefore, O Alexander, whenever thou findest such a man
choose him for thy company and for governing thy people and
for serving thyself. But thou must not, O Alexander, form thy
judgement of a man's character by one sign only, but judge them
on the whole. And when thou findest contrary signs lean
towards those that are stronger and more conclusive so that thou
mayest be rightly guided and achieve thy objects, by the help
of God.

p. 123 Discourse III.

On the Form of Justice.

Section A O Alexander, justice is a noble attribute among the attributes
of God, may His name be glorified and exalted. And the king
whom God has chosen to rule over His people, and to whom He
has granted the government of their affairs and power over their
lives and properties and all other matters, is like a god, and it is
necessary for him to resemble Him in the attributes of mercy,
wisdom, &c. And the attributes of God are numberless. There-
fore, O Alexander, right is opposed to oppression, and the
contrary of oppression is justice.

It is through justice that the heavens stand over the earth, and
it was for justice that the holy prophets were sent. And justice
is the form of the reason which God gives to those most beloved
of Him. It is with justice that the earth is populated, kingdoms
are established, people become obedient,1 savages are tamed and
the wild ones are civilized, distant ones are drawn near, souls
become safe from destruction, and rulers become immune from
all sorts of evils.
P- 124 It is for this reason that the people of India have said : The
justice of a king is better for the people than plenitude.2 And
their wise men have said : A just king is better than a universal
and continuous rain. And it has been found inscribed on stones
in the Syrian language that king and justice are mutually3
indispensable. All things have been created from elements.*
And the cause is the action which has caused their being.

1 W: it is the comfort of those who doubt and wonder.

2 W: prosperity of the time. s W : brothers and mutually.

* B reads : All things have been created out of one element which is
their form, and their cause is the action which has brought them into being,

2 2,5

And the doer is the all-wise and all-powerful God. And the
accepting by the element of the influence of the action is the
effect.

The Cause which is the principle (or element?) is potential
and the effect is the existent, and it shows the wisdom of the
wise Creator, and the reception by the principle (or element ?) of
the influence of the action according to what it is capable of
receiving, is Justice.

Therefore it is plain that Justice is of two kinds : apparent and
hidden. Apparent justice is that which is manifest from the
actions of the Creator according to its definitions of equality in
weight and measure, since the word equity literally means equality.
The hidden justice is the belief in the wise Creator and His
creation, and finding out His words.

I have stated before that a king resembles God in power and
therefore it is necessary for him to try to resemble Him in acts
as well, and to establish among his people such laws and customs p. 12:
as are in accordance with justice and divine commandments.
And he ought to believe in them himself, for it is by belief and
faith that Law derives its power. And when the people see that
the king believes in, and follows, his Law, they also believe in,
and follow it, and they become easy in their minds.

And as there are various classes of people, the methods of
justice among them are also different. Justice is a word which
means equal division, removal of oppression, correctness of
weights and equality of measures. It is a name that combines
in itself the meanings of all kinds of virtues and noble qualities

and the doer . . . God. And the acceptance of the element is the effect of
the action, and being affected by relation is the element and the possibility.
And the action is being, and the manifestor of the wisdom of the wise
Creator. And the acceptance of the effect according to its ability of
acceptance is justice, &c.

C reads this passage a little differently : And it has been found engraved
on some stones in Greek that sovereignty and justice are two brothers, one
of whom cannot do without the other. And all things are from an element.
And the cause is reason which has brought them into being. And the agent
the all-wise and powerful 'God). Hence the acceptance by the element of
the effect of reason is the "being wrought".

Therefore cause is the "element" — the "possibility", and the "being
wrought'' is the "being" — the wisdom of the Wise Maker, and the
acceptance by the element of the effect from reason — the effect which it is
capable of accepting — is justice.

1590 Q

226

and magnanimous deeds. Justice is of various kinds. There
is a form of justice which ought to be observed by governors in
their government. There is another form of justice which a man
ought to observe in his dealings with his Creator. Then there
is a form of justice which ought to be observed by men in their
dealings with each other.

O Alexander, I have invented for thee a diagram according
to Philosophy, Law, and Divinity which will inform thee of
everything that is in the world and which comprehends the
government of the world and comprises all the degrees and
classes of the people, and the form of justice required for each
of them. I have divided this figure ' according to the divisions
12 j of the heavenly spheres. Thou mayest begin with any division thou
likest, it will lead thee to one next to it like the continuation
of the revolution of heavens. And as all the forms of govern-
ment, whether the high or low, depend upon the world, I found
it advisable to begin this figure with the world.

And this figure, O Alexander, is the essence of this book and
the key to thy object. If I had not sent to thee anything else
except this figure, in compliance with thy request, it would have
sufficed thee. Therefore study it with sincere thought and it will
lead thee to all thy objects and will obtain for thee all that thou
desirest, and make perfect all that thou lovest, if God will.

Circle of the Sphere.2

The world is a garden hedged in by sovereignty. — Sovereignty
is lordship exalted by law. — Law is guidance governing the king. —
The king is a shepherd mustering the army. — The army are
dragons fed by money. — Money is food gathered by the people. —
The people are servants subjected to justice. — Justice is happiness
and the establishment of the world.3

Justice is the harmonizer and supporter of the world.

The world is the foundation of the institution of state.

State is the king who preserves the laws.

Law is government governed by the king.

The king is the guardian of the people with the help of the
army.

The army is composed of the officials gathered together by

wealth.

1 W\ so that each section represents one degree, and thou.
8 See p. 126. 3 as in JV.

227

Wealth or revenue is collected by the people.
The people are subject to justice.1

There can be no justice and government without the subject.
There can be no subject without a king.
There can be no king without an army.
There can be no army without a state.
There can be no state without men (soldiers).
There can be no soldiers without money.
There can be no money without population (and peace).
There can be no population and peace without justice and'
government.2

The world is a garden whose fence is dominion ; dominion
is lordship whose principle is law; law is administration directed
by the king ; the king is a crown supported by the army ; the army
is a supporter maintained by money ; money is a product amassed
by the people ; the people are rendered happy by justice ; justice
secures the prosperity of the world.

Useful information derived from certain of the learned on the
authority of the Imam (may God accept him) : he said there can
be no state without men (soldiers), and no men without wealth,
and no wealth without subjects, and no people without justice,
and no justice without law, which is the life of the state.

And in the above figure all the divisions are connected with
one another : state is a power established by custom, custom is
a weapon wielded by the king, the king is an arm supported by
the army, the army is composed of soldiers employed by wealth,
wealth is subsistence collected by the subjects, the subjects are
composed of servants subjugated by justice, justice is civilization
and well-being of the world, the world is the ground on which is
based the foundation of state.3

Discourse IV.

4 On Ministers, their numbers, the method of governing them, the Section B
experience of their counsels, and the quality of their intelligence.

0 Alexander, understand this discourse, and know that its
value is great. For verily, by thy truth I have collected together

1 As in C. 2 as in A. s as in B.

■ * IV: Of the quality of the wazir, the manner of his governance, the
testing of his judgement, and the nature of his intellect.

228

in it everything of the sciences of philosophy,1 and the quality
and the composition of reason, and I have revealed in it certain
divine secrets as they were indispensable for thy instruction in
the reality of reason and the manner of its distribution among
the creatures of God, and the method of gaining knowledge
thereof. Because verily it is of utmost importance to thee.
Therefore comprehend it, if God will.

127 Know, O Alexander, that the first thing created by God,
glorified be His name, was a simple spiritual essence in exceeding
perfection and excellence, in which were the forms of all things.
This He named Reason. Out of this essence there was created
another, next to it in rank, which was called the Universal Soul.
Out of the latter He brought into being a third essence named

1 jS Matter (hyle, hayula). Matter on receiving dimensions, i. e. length,
breadth, and thickness, became pure body.

Then this body adopted a spherical form, which is the best
of all forms, and greatest in space and continuation. Out of this
spherical form then were created the heavens, planets, and all
other ethereal bodies, the purest of them being the first and the
coarsest the last.

So, beginning from the first, or the all-comprehending sphere,
to the last sphere which is the sphere of the moon, there are in all
nine spheres one within the other. The first and the highest is,
as mentioned before, the all-comprehending sphere. Next to it

129 is the starry sphere. Next to it is the sphere of Saturn, then the
sphere of Jupiter, then of Mars, then of the Sun, then of Venus,
then of Mercury, then the sphere of the Moon, and then the
sphere of the elements : fire, air, water, and the earth. So the
earth is the centre of all the spheres, and it is the coarsest of
all bodies in essence and thickest or most solid of them in
substance.

And when these spheres were arranged in one another as the
wisdom of the Creator had decreed, in the wisest and the best
arrangement, and revolved with their substance and their stars
around the four elements mentioned before, and night and day,
summer and winter, heat and cold followed one another, and
when all these were mixed and tempered with one another, the
finer mixing with the coarser, the heavier with the lighter, the
warm with the cold, the moist with the dry, there were formed
1 IV adds : and wisdom.

229 *

from their combinations, after long ages, various compositions,
vegetables, and animals.

Minerals are all those materials which are formed inside the
earth, at the bottom of seas, and in the hollows of mountains,
from the pent-up vapours, and rising smokes, and the moisture
closed in caves, and the atmosphere. The preponderating element
in all minerals is the earth. The minerals are : gold, silver, iron,
tin, zinc, and others which are known and exist. As for animals,
every body that moves, feels, and transports itself from place to
place is called an animal. The preponderating element in animals
is air. Hence vegetables are superior of composition to minerals, p. 130
and animals are superior to vegetables.

Man is the noblest of all animals in construction, and the
preponderating element in him is fire. In the composition
of man there are united all the essences of creation — whether
elemental or composite, because man is composed of body which
is coarse and material, and of the soul which is a pure, heavenly,
and spiritual essence.

Therefore it is necessary for thee, O Alexander, if thou in-
tendest to acquire the knowledge of the realities of all beings,
that thou shouldst begin with the knowledge of thine own soul,
as it is the thing, nearest to thyself. Then thou shouldst try to
know other things.

And know that the universal soul is a spiritual power which
has emanated from reason by1 the permission of God, glory be
to Him. And know that it possesses two kinds of powers which
penetrate all bodies as the light of the sun penetrates all particles
of air. One of these powers' is (the Perceptive) intellective, and
the other the Active. And God has gifted it with seven faculties,
namely : the attractive, the retentive, the digestive, the expulsive,
the nutritive (or assimilative), the formative, and the productive.
These faculties work in the formation of the body of man, when
the seed is deposited in the womb it takes nine months to be
completed. And when this period comes to an end the power p. 131
of the animal spirit transports it, by the will of God, from that
place to the open space of this house (the world), and begins
another kind of action, which lasts for four years. Then there
comes the power of speech which interprets the names of things
perceived. Then it takes up another course of action which
continues until the child is fifteen years old. Then he acquires

23°

the power of reasoning, through which he distinguishes between
the meanings of the things perceived. Then it takes up another
course of action which continues till he is thirty years of age,
when he acquires the power of wisdom through which he com-
prehends the meanings of intellectual facts. Then it takes up
another course of action which lasts till he is forty years old,
when he acquires the angelic (or spiritual) power which helps
him towards the knowledge of God. Then it takes up another
course of action which lasts till he is fifty years old, when he
acquires the religious power which helps him to prepare for the
next world. Then it takes up another course of action which
continues till the end of his life.

And if the soul is completed and perfected before its departing
from the body, there comes down to it the universal spirit and takes
p. 132 it to the heavenly assembly. Then it takes up another course of
action until it is united with the sphere of Reason and the approved
object of the Universal Soul.
Section C And when God created man, and made him the noblest of
all animals, and commanded him and prohibited him, and ap-
pointed for him punishments and rewards,1 He made his body like
a city and his reason its king.2 And He appointed for that king
five ministers in order to help him in the government of the
body, and to obtain for him all that he needed and all that was
useful for him, and to warn him against all that was hurtful and
injurious to him. This king cannot exist and cannot be perfect
without those five ministers. And He gave to each of the
ministers a particular uniform which should distinguish him from
his companion, and a peculiar quality not possessed by any one
else. And by their united judgement all his affairs were governed
and his actions performed.

These five ministers are the five senses : the eyes, ears, tongue,
nose, and the hands,
p. 133 The faculty of the eyes is to see its objects which are of ten
kinds : light, darkness, colour, body, form, place, distance, proxi-
mity, motion, and rest.

The faculty of the ears is to hear sounds and they are of two
kinds : animal and lifeless. Animal sounds are of two kinds :

1 W follows f'om p. 228, I. 12: And then afterwards in His wisdom and
His plan He bound it up with the visible and sensitive body, and.
1 W omits to p. 232, 1. 3.

231

intelligible, as the speech of man, and unintelligible, as the
neighing of a horse, the braying of an ass, the whistling of
birds, &c.

Lifeless sounds are such as are produced by the coming in
contact of two pieces of wood or stones, &c, and such as the
sound of thunder, of the drum, and the lute. And know that every
sound has a tune, a note, and a condition. And the soul of every
sound is its music. Therefore when the air which carries this
sound comes into motion it also moves its spirit which divides the
various notes and prevents them from coalescing or being mixed
with one another. Then it reaches to its extreme limit in the
perception of hearing, which conveys it to the imaginative faculty.

The sense of taste lies in the tongue. It distinguishes tastes
and flavours. They are of nine kinds : sweet, bitter, salt, greasy,
sour, sharp, astringent, insipid, and styptic.

The sense of smell is through the nose. It distinguishes between
odours, which are of two kinds : pleasant and unpleasant.

The sense of touch is in the hand. Its objects are: heat and
cold, roughness and smoothness. This faculty is situated between
two skins, one of which is the outer covering of the body, and the P- *34
other is next to the flesh.1

And when each of these senses has obtained that for which God
has created it to serve the king, [reason], it imparts it to the nerves
which are situated in the front part of the brain and which are as
fine as cobwebs, and which serve the purpose of curtains, or
servants, to the king; and the said nerves carry it to the front
portion of the brain. Then all thejDerceptions of the senses are
presented to the faculty of imagination, which passes them on to
the cogitative faculty which is situated in the centre of the brain,
so that it may look into them, judge their meanings, and know
their harms and benefits, and act accordingly.

Therefore the existence of the body depends upon these senses
and so does the beauty of everything else. O Alexander, thus
perfection depends upon five things. As the planets, on which
depend the heavenly spheres, are five. There are five kinds of
animals : man, birds, small animals, large animals, and reptiles.
So there are five things without which vegetables also cannot
exist : root, stem, branch, leaf, and taste. There are five notes in p. 135
music without which no harmony is perfect. And there are five
1 This paragraph is placed before the preceding in the Latin.

233

days completing the year which occur at the end of the month
Azar (March).1

Therefore, O Alexander, consider this speech and act according
to it, and follow the example of God in all thy actions.2 Let there
be five ministers to thee, and consult them all separately in all thy
affairs. It will be better for thee. And do not reveal to them
thine own counsel and intention, and do not let any of them know
whose counsel thou dost prefer, and do not let them think that
thou standest in need of their counsel, lest they may despise thee.
And collect together all their counsels in thine own mind as the
brain does with that which the senses bring to it. Then ask the
help of God in thy affair, and lean towards that counsel which is
opposite to thine own desire.

It was for this reason that Hermes replied to the question
whether the judgement of the man consulted is superior to that of
him who consults : 'Yes, because his judgement isnot influenced
by his personal desire.' And this is true. And when thou callest
together all thy ministers in thy presence to take their counsel,
thou shouldst not mix up thine own judgement with theirs, but hear
all that they have to say. And if they are hasty in their replies
and are of one opinion, then contradict them, and show them the
weakness of their judgement, so that they should think longer on
the subject and reflect on all its points. Because there is no good
in hasty judgements.

And when thou findest that their judgement or the judgement of
one of them is right, show thy approval of them all so that they
136 should not know which of them thou dost prefer ; and they should
remain in ignorance of the counsel thou hast approved until thou
dost carry it out, because secrecy is essential for success in all
affairs. Experience and practice will show thee which one of them

1 W reads: And the soul its lieutenant serving that city and studying
its parts. And He caused the reason to dwell in the most honoured and in
the highest place, to wit, the head, and He caused the soul to dwell in all
the parts of the body, and from without and within it moves and regulates
reason. If anything should happen to the soul, then body and reason are
destroyed; but if anything happens to the reason and the soul remains
perfect, then the body remains hale until from the Lord comes the destruction
of the whole, when the destined term of life is accomplished (in succession
to p. 330, 1. 21).

1 breads: Have only one counsellor, and take counsel with him in all
thy intentions and listen to his advice, even if it be contrary to thy desirts,
for then that advice would be a true one.

*33

deserves to be trusted most for his counsels and correctness of
judgement. Because a minister's counsel and his care in the
management of thy services shall be according to his love of thy-
self and his desire for the continuance of thy sovereignty.

And beware of giving preference to one of them over another in
gifts, precedence, and other matters. For verily many states have
been ruined in ancient times owing to the rivalry of ministers and
their being given preference one to another. And do not show
more favour to a younger man than to an older one, except when
the counsel of the younger one happens to be superior.1

And I say to thee, O Alexander, that counsel depends on the
body ; and when the body grows decrepit through age counsel also
becomes weak.

Also correctness of judgement depends upon nativity. Every
one is born at a certain hour, and his subsequent proficiency in arts
and his successes or failures in his undertakings depend upon the
influence of thestars ruling over his nativity. Even if his parents
try to turn him to engage in some other art or profession he will
turn to the one decreed to him by his stars". There is a story in
illustration of the above :

Certain astrologers happened to pass through a village where p. 137
a man who was a weaver made them his guests, and entertained
them. On that night' there was born to the weaver a son. The
astrologers drew out his" horoscope and looked into his stars. His
nativity was in the sign Virgo, and Mercury was in the sign Gemini
its own 'house' with Jupiter, and inauspicious stars were absent.
Therefore they augured that the new-born child would be learned,
dexterous, and of sound judgement, and that he would manage the
affairs of kings. They wondered at it, but did not inform his father.
The boy grew up, and his father desired to teach him his own craft,
but the boy's nature was averse from it, and he refused to learn it.
His father tried compulsion and beat him until he was tired ; but
it was of no avail, so he left him alone. Then the boy turned
towards men of learning, studied sciences and histories, and

1 IV reads : And when his advice shall appear true to thee, do not
hasten to fulfil it, but tarry for a day and a night. But if it is a thing which
thou art afraid that thou couldst otherwise not carry through, then do it
speedily. And if after proof and examination it will have become clear to
thee concerning thy counsellor, and of the love which he bears to thee, then
lake his advice. Pay no regard to old men when the advice that comes
from a young man could be more profitable.

234

acquired the arts of government, until at last he became a minister.
His fame spread, and his story became public.

Another story, in direct opposition to the above showing the
wonders of the influence of the stars, is that of a son of an Indian
king. His nativity had foretold that he should be a smith. The
astrologers concealed this from the king, and when the boy grew
up his father wanted to teach him.1 But the boy's ambition did
not respond, and his nature inclined him only to the craft of smiths
The king was very much grieved on perceiving this, and he called
together all the astrologers of the age. They unanimously con-
firmed the tendency of the boy's nature.

There are many other stories of this kind and those resembling
it are well known.

2 To the aboveTmentioned king's son are ascribed the fine-
tempered swords, of India. And whenever he was reproached for
it, he replied that they were, the helpers of his father, and a treasure
possessed by no one else.

O Alexander, do not despise small (humble) men. And when-
ever thou findest one who is eager for knowledge, steady in his
p. 138 conduct, patient and an abstainer from vices, make much of him ;
especially -if he possess, in addition, to the above, high minded-
ness, noble pedigree, eloquence, pleasant conversation, rhetoric,
and knowledge of the history of the ancients and bygone nations,
and of the lives of the great men of past times. Value the friend-
ship of such a man. And if beside the above-mentioned qualities
he possesses sound judgement, discretion, purity of soul, and strong
and firm faith in thy laws and practises them, no one deserves
better than he to be minister and manager of the state.

0 Alexander, do not put first or last any action,3 without due
consultation. For philosophers have never ceased from saying
that counsel is the essence of true guidance.4 And it is written
in the books of the Persians that one of their kings took the
counsel of his ministers regarding a xnbst important secret affair of
his state, on which his power depended. One of the ministers
said to him : 5 It is necessary for the king to consult with us

1 Wadds : all the manners and government of kings.

2 This paragraph occurs only in A.

3 i.e. hurry over or delay. * Wadds : and the cause of success.

5 It is not meet for thee, O king, to take counsel with only one of us in
thy affairs, but thou shouldst in preference take counsel with each one of us
singly. But he ought not to heed them. The one would keep his secret,

235

separately and in secret on matters of such great importance and
difficulty. . For doing so is more conducive to secrecy, more
prudent for counsel, and more befitting to ensure safety ; and it
saves us from being suspected of the treachery of another. If the
secret is revealed to one only he will take care not to divulge it.
It is not necessary to act thus in all matters, but only in rare
circumstances. It is always best for a king to call his ministers
together and to consult with them publicly in all matters great or
small, as we have stated before.

As some ancient philosophers have said, a king of sound
judgement is assisted and strengthened by the counsels of his
ministers, as a river is augmented by the help of its tributary
streams, although the river may be independent of their help.1
By prudence and counsel is obtained what cannot be obtained by p. 139
power and an army.

And it is written in one of the books of the Persians : A king
advised his son saying : 2 Always take counsel, for thou art but
a single man. And consult with .him who reports to thee con-
cerning the infidels, and takes advantage of an opportunity against
thy enemy, and prevents thy enemy from taking advantage of an
opportunity against thee.3

And let not thy appreciation 4 of thy own judgement or thy high
station prevent thee from adding to thy counsel the counsel, of others.
For if their counsel is better than thine own, thou mayest. accept it,
and if it is weaker than thine own, thou canst do without it.5

0 Alexander, the best and most emphatic of my advice to thee
is this, that thou never be content with only one minister. For,
doing so will ruin thy subjects, and thy state and thy army ; it will

and the king could rely on his advice and be better inclined to peace, and
pay less attention to their advice on account of the mutual jealousy of
colleagues. For there is greater safety in revealing the secret only to one
at a time, and the king is more sure. But when the opinion of one of them
seems sound, and (discord) appears among them, the king can rely on it
without consulting any one else JV.

1 And Bhtm the Greek said : The clever king gains by the advice of his
counsellors just as the sea gains by the flow of the rivers IV.

2 And one of the kings of Persia said unto his son W.

3 for among men there will be found some one who can explain hidden
secrets IV.

4 Wadds : nor the liberality.

8 If thy opinion will agree with theirs, then thine will get stronger by it.
If it be different, then take heed and consider it carefully and ponder over
it ; if it is more profitable accept it, and if it be less then leave it utterly.

236

harm thy interests and will turn away the hopes that people have
in thee into other directions too numerous to describe. If thou
canst not find five ministers with the qualities described above,

p. 140 thou must have at least three of them. For the least support for
anything is made of three numbers. The medium is five, and
the most perfect is seven. For the heavens are seven and so are
the earths : the planets are seven and so are the days of the week :
(the revolutions of the moon are seven. B.), the days of joy are
seven, and so are those of sorrow. And the number seven is
found in many other things too numerous to relate.

One of the methods of trying thy minister is this. Give him to
think that thou standest in need of money. If he counsel thee to
draw upon thy treasury, and make this to appear easy to thee,' then
verily he is no treasure for thee. And if he suggest to thee the
advisability of extracting money from the people, this policy is of
the worst kind, and will lead thee to incur the hatred of the
people.2 And if he offer to thee his own wealth, and entreat thee
to make use of it, be certain that he is truly loyal to thee.3 Be
grateful to him and value his services. For verily money is loved
by all souls, and no one is willing to sacrifice it for thee unless he
prefer thee to himself.

Also examine thy ministers by giving them gifts and presents.
And whomsoever thou findest greedy thereof he shall be of no
good to thee. Because the minister whose sole object is the
acquirement of wealth serves thee for his own gain and not for thy.
sake. Verily the love of gain corrupts judgement, and is an in-
curable disease. For the more he gains- the more he wants.

i>- Ml And the greed of a minister leads to the ruin of the state for
many reasons. For such a minister can be easily led by thy
enemy by being bribed to destroy thee.

It is advisable for this reason not to allow a minister to leave
thy presence, and to bind him not to hold any communication
with any other king — either by correspondence or through mes-
sengers. And if thou findest a minister doing so, reproach him

1 he is of no value to thee, thou mayest not do so except in time of great
need, when there are no other means of help, for he has counted it and
treasured it up IV.

2 IV adds: and thereby destroy th}- kingdom.

* and if his counsel results in the fulfilment of thy wishes, then his action
dc serves gratitude, and from this thou learnest that he is willing to sacrifice
himself for thy service IV.

immediately. For human nature is very much subject to influence
and temptation. The best of ministers is he who is always present
before thee and is obedient to thy will : who will go against him-
self and the world in order to please thee ; who will sacrifice his
wealth and position1 for thy sake;2 whom nothing can turn
against thee ; 3 who will not leave thy door morning or evening,
and who possesses the following qualities : *

Firstly : His limbs should fulfil their functions perfectly.
Secondly : He should possess a good understanding, quick
appreciation of everything said to him.

Thirdly : He should have a good memory so as never to forget
anything that he hears or perceives.

Fourthly : He should be intelligent and quick-witted, so that
a smallest clue will lead him to a right conclusion.

Fifthly : He should be possessed of good expression so as to
be able' to explain his thoughts in a few words.

Sixthly : He should be skilful in all sciences, especially in p. 142
Arithmetic, because it is a true science, and is a good proof of
intellectual sharpness.

- Seventhly : He should be truthful in his words, for the love of
truth, avoiding falsehood from the hatred of it : honest in his
dealings, good-natured, amiable and of a cheerful temperament.

Eighthly: He should not be greedy in eating, drinking, and
lechery, but should be moderate in all things,, and avoiding play
and pleasures.

Ninthly : He should be high minded, lofty natured, and a lover
of magnanimity.

Tenthly : He should be high-souled, and dinars anddirhems
and all worldly possessions should be trifling in his eyes. And
his sole ambition should be to increase the glory of his sovereign
and to make him beloved of his people.

Eleventhly : He should be a lover of justice and its followers,
an enemy to injustice and oppression ; should give to every
one his due, sympathize with the oppressed and remove injustice
from him ; and nothing should turn him from the path of justice.

1 and his people C.

2 The most praiseworthy among thy counsellors is he to whom thy life
and service is dear, and who despises the world only to fulfil thy wishes
and puts his person and his goods at thy pleasure W.

8 Only in A.

4 He must have these virtues that I name now W.

238

Twelfthly : He should be bold in carrying out his intentions
after having found them to be right. He should be courageous
and not pusillanimous.

Thirteenthly : He should be thoroughly acquainted with all the
sources of thy expenditure, and should know beforehand the
cause of the complaint brought to him and its remedy.

Fourteenthly : He should not be too talkative or too loving
of laughter and pleasantry : nor should he be too retiring, or
despise mixing with the people,
p. 143 Fifteenthly. He should not be addicted to wine: his house
should be open to natives and travellers ; his ear should be open
to hear all the news : he should be always ready to remove the
complaints of the people, to improve their affairs : he should be
conciliating towards them, and forbearing towards their prejudices.1

1 W reads: (1) He must be perfect in all his limbs, trained for the work
for which and to which he is chosen.

(2) He must be a man of wide knowledge, deep wisdom, and quick
imagination, understanding everything that is told him, endowed with
feeling and memory, alert, sagacious, and heedful, convinced by proof only,
and perceiving the intention at which others are aiming.

(3) He must be of fine countenance and good in his actions, but he must
not be arrogant or audacious.

(4) He must be of fair speech, so that his tongue can express what is in
his heart and mind in a few words.

(5) He must be well dressed and versed in all the sciences, especially in
that of mathematics, which is the true science resting upon evidence, which
improves the nature.

(6) He must speak truly, loving the truth and driving away the lie, being
faithful in his transactions, sincere to the people, gentle and easy of access.

(7) He must not be given much to eating, drinking, and lechery, keeping
away from frivolity and sensual delights.

(8) He must be great in soul, lofty in aim, loving honour and hating
oppression.

(9). That dinars and dirhems, and all the accidents of the world be
despised by him, and that he put his mind only on those things which
would bring honour to the king and make him beloved in the eyes of the
people.

(10) He must love justice and those who practise it, and hate violence
and wrong, and yield equity to whom it belongs, having pity on those who
have suffered violence, refraining from it himself, and not being deterred from
this by the complicity of any one.

(11) He must be of strong determination in anything which it is necessary
for him to accomplish without fear or weakness of spirit, firm of heart,
excelling in horsemanship and the conduct of war.

(i2; He must be a good correspondent, a good calligraphist, well educated,

2.39

1 O Alexander, God has not created any being more powerful Section D
than man, nor does any other animal contain all those qualities
which are collected in him. And there is no moral quality in an
animal which is not to be found in man. For man is courageous
as a lion, timid as a hare, generous as a cock, avaricious as a dog,1
licentious as a crow, wild as a leopard, sociable as a pigeon, sly as
a fox, tame as a sheep, swift as a deer, slow as a bear, proud as an
elephant, humble as a donkey, thievish as a magpie, vain as
a peacock, unerring as a qata (partridge), erring (and stupid) as an
ostrich, fugitive as a ram,3 importunate as an ox, refractory
as a mule,4 mute as a fish,6 talkative as an owl,6 useful as a horse,7
harmful as a rat. There is no animal, vegetable, mineral, heaven,
planet, star, sign or any other being of the universe which possesses
any peculiarity which is not to be found in man.

0 Alexander, do not consult in thy actions any one who is not Section E
a true believer and has no faith in God.8 And the best of believers §" 144

knowing the histories and the days of men, the lives of kings, the records
of ancient nations and famous rulers. He must know all the issues of the
expenses; nothing shoula be hidden from him of what is necessary and
befitting for thee, so that the people should not rise against their subjection
and he not know the cause of their complaints, but he should know how
to pacify them, so that the subjects shall know that he understands the needs
of the people, and they will no longer murmur against the king.

(13) He must not be talkative or roaring or jocular and insulting to people.

(14) He must not be of those who indulge in wine and ease and pleasures ;
he should spend night and day in meeting the people, dealing with deputa-
tions (lit. companies^,, in considering and planning ; his court should be open
to all who have business to transact. He should listen to their stories, help
their cases, improve all their affairs, cheer their sadness and be patient with
them. He must be of those who believe in Divinity, who trust in God's
law, and follow His statutes.

1 D, fol. 92, and C, fol. 48. * o. IV: in Heb.

3 o. ins. : wakeful as the bee W. * o. IV: anxious as the spider.

5 o. IV: inquisitive as the cat.

6 ins. : twittering as the swallow, sorrowing as the owl W.

7 ffadds: And above all I command thee and warn thee that thou shalt
not make thyself hated by any man created by God in this world. For the
first aim of reason, after belief in God, is the love of mankind.

8 For this chapter IV substitutes : I command and warn thee not to
choose as wazir a blue-eyed man, especially if he is ruddy ; him beware of
most of all ; do not trust a man having these two characteristics with any
of thy affairs ; be carefully on your guard against him ; beware also of your
relatives as thou bewarest of the Indian snakes which kill with their look.
And know that excessive ruddiness together with blue eyes is a sign of vile-
ness and deceit and treachery and envy, essential in human nature, and
grounded in the formation of man.

240

is he who believes in religion as well as in thy Law and faith.
Take care that the same thing may not happen to thee which
happened to two men who were going together on the way. One
of them was a fire-worshipper and the other a Jew.' The fire-
worshipper was riding a mule which he had trained according to
his own nature. And he had on the mule all his necessities.
And the Jew was walking on foot. He had neither any provision
nor any belongings. And while they were talking together the
fire-worshipper said suddenly to the Jew : ' What is thy religion
and faith ? ' The Jew replied : ' I believe that there is one God
in Heaven and that I am His servant. I seek of Him good for
myself and for him who agrees with me in faith. And I believe
that it is lawful for me to shed the blood of one who is opposed
to me in faith and religion, and to take possession of his property
and wife and children. And it is forbidden for me to help, or
advise him, or to associate with him, or to have pity or kindness
on him. It is my faith and belief which I have informed thee
of ; now tell me what is thy faith and religion.'

The fire-worshipper replied : ' My faith is this that I wish well
to myself and to my fellow beings. And I do not wish ill to any
creature of God, whether he agrees with me in faith or not. And
I believe that animals too should be treated with kindness and
gentleness, and not maltreated or oppressed. For any pain
inflicted on an animal reflects on me and causes me corresponding
pain. And I love to see all happy and well.'
P* 145 Said the Jew: 'But if thou art treated with cruelty and
oppression, what shalt thou do?' The fire-worshipper replied:
■ I know that in Heaven there is a God who is all-knowing, just
and wise. Nothing is hidden from Him of what His creatures
do. He rewards those who do good for their good deeds and
punishes the evil-doers for their evil actions.'

Then said the Jew : ' Why dost thou not follow thy religion and
act according to thy belief?' 'How?' said the fire-worshipper.
Said the Jew : ' I am thy fellow being, and thou seest that I am
walking on foot, naked, tired, and hungry, while thou art riding
and art satisfied and prosperous.' ' Thou art right,' said the fire-
worshipper, and, coming down from his mule, he opened his satchel,
and, giving food and drink to the Jew, mounted him on his mule.

The Jew, finding himself on the mule, spurred on and galloped
away, leaving the fire-worshipper alone. The fire-worshipper ran

241

after him calling out : ' Stop, stop, I am dying ! ' The Jew called
out in reply : ' Did I not inform thee of my creed, and didst thou
not inform me of thine. As thou hast acted according to thy
faith, I must act according to mine.' Thus saying he went away,
leaving the Mage crying out : ' Alas, do not leave me alone in
this desert, for wild beasts will eat me or I shall die of hunger and
thirst. Have pity on me as I had on thee.' But the Jew paid
no heed to him, and, galloping the mule, soon vanished from sight.

The Mage, despairing of the Jew, remembered the concluding
part of his doctrine and faith that he had spoken to the Jew :
1 There is a just God in heaven, from Whom nothing is hidden of
the affairs of His creatures.' Therefore he raised up his head to
heaven and said : ' O Lord, Thou knowest that I have faith in my
religion, and I act according to it, and I praise Thee as Thou hast
heard. Therefore, O Lord, prove those attributes of Thine to
the Jew.' Thus saying he went on. Having gone a little way he p. 146
found that the mule had thrown down the Jew and broken his
neck and a leg. The Jew was lying on one side and the mule
was standing on the other. The mule seeing his master came
near him. The Mage mounted on it and went away, leaving the
Jew in the agonies of death. The Jew cried out : ' O Mage,
I deserve now thy pity even more, as I am lying on the ground
and am at the point of death. Therefore have compassion on
me and carry out the injunctions of thy creed, even as thy creed
has helped thee in punishing me. Verily I had committed no
sin, as I had only acted upon my creed and that which had been
taught to me by my parents and teachers.'

The Mage was moved with pity, and lifting him up on the
mule brought him to the city and made him over to his relations.
The Jew died after a few days. The king of that country hearing
the account of the Jew and the Mage, made the latter his com-
panion and friend. The Mage on account of his wisdom and
sincerity of faith was soon made his Wazlr and one of the chosen
grandees of his court.

Therefore see how God the great rewarded the Mage for his
good faith and sincerity, and how He punished the Jew on
account of his evil-mindedness and wickedness. Verily God
compensates every one according to his faith and action, either in
this world or in the next, and verily He does what He wills.1

1 This story not in A.
1590 R

242

' Discourse V.

On the writers of royal ivarrants and their ranks.

Section F It is necessary for thee, O Alexander, to select writers of thine
orders [rolls], a thing which is the clearest index of the extent of
thine intellect and the efficacy of thine understanding, and the
opportunity for those virtues through which thou mayest become
worthy of the name of good government among all thy nobles.2
For the meaning of speech is the soul, and words the body, and
writing the ornament. Therefore, as it is proper for a living
rational being to be possessed of a good form and ornament, so
P- J47 it is necessary to employ such writers as would make use of
perfect meanings and put them in beautiful words well written.
3 And as the scribe is thy confidant in secret matters he ought to
be trustworthy, honest, acquainted with thy intentions and with
the consequences of thy affairs. He should be sincerely thy well-
wisher and faithful to thy interests. If it is not so he will destroy
thee. It is also necessary that thou shouldst keep an eye on his
doings, lest some extraneous matter come into thy books. Thou
shouldst favour him according to his faithfulness and painstakings
in thy interests, and give him the rank of one free-born, whose
fortune or misfortune is bound up with thine.

1 In W this is a part of Discourse IV.

2 And for thy letters which are the strongest proof of the extent of thy
intelligence and understanding, and thy intention to those that read them)
thou must choose a man who will not put thee in a position of blame in any-
thing thou doest or thinkest, for these are the qualities by virtue of which
thou art held worthy of the name of sovereignty by the world W.

3 Thy scribes are thy presence and thy majesty. The kings of old
gloried in their scribes, and they became distinguished and reached their
high station only through their scribes. And right as he interprets thy will
and takes heed of thy secrets and spreads thy glory through the whole
world, so must thou protect his interests according to the service which he
does to thee and after the manner in which he bears the burden of the affairs
of thy kingdom. He must be unto thee as a part of thyself, his prosperity
be thy prosperity, his loss thy loss. And if it is possible to make thy
wazir to be thy secretary, then do so, for it will raise higher his state
and thy state and will add privacy to th}' deliberations and thy secret
things W.

243

1 Discourse VI.

On his ambassadors, their qualities, and the policy to be observed Section G
in sending them.

Know, O Alexander, may God help thee to the right, that the
messenger is a proof of the wisdom of his sender. He is his eye
in what he sees not himself, his ear in what he hears not in person,
and his tongue in speaking for him in his absence. Therefore it
is necessary that thou shouldst choose such men of thy court
who are perfect in wisdom, judgement, dignity, appearance, and
honesty, and who are beyond all suspicion. And when thou hast
found a man of this sort, employ him as thy messenger, entrust
him with thy message, and confide in him after that he knows thy
desire. 2 And give him no further orders, since thou hast already
examined his intelligence, eloquence and honesty, for probably
he will discover the right course by himself. But if he be not
possessed of these qualities, then let him be a trustworthy and
faithful man, who will not add to or take from thy message, who
will remember thy advice and carefully note what he hears both
when receiving his message and its answer.

And if thou canst not find even such a One, then let him be
a man possessed at least of faithfulness, who will deliver thy
message in the right quarter and bring back to thee its answer.
And if thou seest in thy messeager any greed of gain from the p- M8
place where thou wantest to send him, do not employ him, 3 for
probably he will sacrifice thy interest for his own gain.

And do not employ one who drinks wine. Because the
Persians used to press an ambassador to drink on his arrival to
them. And if he did so, they knew that his state secrets would
be revealed to them. And they used to offer him much wealth,
which, if he took, they knew that his kingdom was in their hands.

And beware, O Alexander, of sending thy wazlr on an embassy,
and thus giving him an opportunity of leaving thy presence ; for
verily in it there lies the corruption of thy state. And all the
qualities required for ambassadors that I have enumerated above

1 This is Discourse V in JV, headed ' On Messengers ', and comes after
the next discourse.

2 And do not give him orders as to the future, for it is possible that when
he comes to it, the right thing to do will be otherwise TV.

3 for the money will not be given him for thy profit but thy hurt W.

R 2

244

depend on trustworthiness and faithfulness. JAnd if these are
wanting he will betray thee on the receipt of presents and bribes ;
he will commit perfidy in the duties thou hast entrusted to him ;
and thine administration will suffer in proportion to his treachery.

2 Discourse VII.
On the superintendents of his subjects and their taxes.

Section H Thou hast known, O Alexander, that the subject is thy treasury,
which is safe from extinction and certain of perpetuity, and by
which thy government is established. Therefore consider thy
people as a garden in which there are many trees, and do not
consider it as a harvest which is to be gained only once in a year
and has to be re-sown in the next year. [Because trees of standing
roots have not to be sown every year, except in rare cases. There-
fore thine own position depends upon the state of thy exchequer,
for it is the support of thy state and sovereignty (B. C.).]

And, as the subject is thy treasure and the means of the exis-
tence of thy state, it is necessary for thee to cherish them, to
consult their interests, and to prevent them from such things as
are harmful to them. And do not appoint any overseer of their
lives and properties except one who is well acquainted with their
affairs, who is independent, trustworthy, honest, and faithful : who
would pick for thee their fruits without destroying the trees : who
is clement, patient, and forbearing, because if he is not so, he
will repel men and corrupt pure minds.

And do not employ too many superintendents to administer
thy revenues, lest it may produce corruption. Because each one
will wish to prevail against his fellow by corruption, and seek to
benefit at the expense of the people and collect taxes for his own
aggrandisement, and favour such as help him in his position and
assist him in his falsehood, 3 and God knoweth best.

1 For the messenger without these qualities will betray thee by taking
money and gifts and will deceive thee in the object of his mission ; you will
suffer loss in your affairs according to this treachery, therefore keep in mind
this point and you shall be safe, if it please God IV.

2 This is headed in IV: 'Discourse on the Subjects', and is the last
section of Discourse IV.

3 so that loss will result to thee IV.

245

1 Discourse VIII.

On the policy regarding the officers of his army and the soldiers. Section I

0 Alexander, armies are the essence of state and the glory
of the empire. And thy sovereignty depends upon the method
thou employest in arranging thine army, which should be such
that thou shouldst remain acquainted with the affairs of all of
them whether far or near, and it should be easy for thee to know p, 150
their number, and to call2 any number thou wantest without
delay or confusion. The least number of the chief officers should

be four. Verily I have said ' four ' because there are four 3 points
of the earth : back, front, right, and left, and so are there four
cardinal points : north, south, east, and west. Therefore appoint
an officer to each point. But if thou wantest more, let there be
ten. Because ten is the perfection of four, since in the number
four there is one, two, three, four, which when added gives ten,
so that it is the perfect number, which is comprehended by
four.

And let each one of the officers (Amirs) have under him ten
sub-officers (nakibs), each of whom, in his turn, should have
under him ten other officers (ka'ids), and each ka id ten 'arifs, and
each 'arif ten privates. All of these make a hundred thousand
warriors. So when thou wishest to guard one direction with ten
thousand men order all the sub-officers (nakibs) with ten ka ids
each, i.e. 100; and draft with each ka'id ten 'arlfs, i.e. 1,000;
and draft with each arif ten privates, i.e. 10,000. And when
thou wishest one hundred men order only a single ka'id, and let
there be drafted with him ten 'arifs, each having ten men under
him, which amounts to one hundred. And if thou wantest only
ten men thou hast to order a single 'arif, and let there be drafted
with him ten men.

Thus thy labour will be lessened and time saved for other p. 151
affairs. As every one has to look after ten men only, there is less

1 Discourse six, 'on soldiers' IV. Book VIII H.

J Alexander, the knights are the best part of the kingdom and the glory
of the dynasty, and it is meet to lean on the pleasing ornament and the
excellent order in the degrees of knights, so that nothing that is nigh or far
concerning them should be unknown to thee, for thou wilt be able to call
without any difficulty IV.

3 winds and four W.

246

confusion in the forces, their duties are simplified, and thine own
business is kept well arranged.

There is also necessary for an army a prudent, learned, trust-
worthy, and honest writer,1 skilful in discernment in order that no
error may arise in the army in distributing their allowances,
whereby their minds should be corrupted. And when thou hast
come to know anything of that kind in him remove him from
them. Let his dismissal be done before them publicly so that
they may know why he has been dismissed. The writer should,
moreover, be good natured and easy of access. He should not
be irascible and should not employ himself in any other occupation
except that of serving their interests.

Thou must also possess the instrument which is needed by
kings in peace and war, and wealth, whether thou movest or
remainest still.2

1 who knows the characters of the men and is proved in chivalry, and
who will not suffer that they be corrupted by gifts, thereby destroying their
allegiance. W.

2 C and D read : And it is necessary that there should be with thee the
instrument which has been invented by Yayastayus for frightening [the
enemy]. It is a dread-producing machine which is used for various purposes.
Because whenever thou needest to warn all the country and to collect thy
forces for battle or for fortification, or any other necessary purpose, and the
soldiers are heavy in moving, its sound will be heard for sixty miles. Its
shape is this : (diagram).

And it needs that there be a watchman over them to bring them to
reverence and honour thee. They must not be allowed to approach thee
too closely when they come to pay homage to thee. Do not give them
access to speak with thee either in public or in private, for that may be
a cause for them to be frivolous and hold thee lightly, as it happened to
Blstus (Tamstius H.) the king and other kings.

Accustom them to bring their likes and dislikes before thee in writing.
They should be forwarded to thee by men who are close to thee and who
are worthy of that high station. And decide everything in presence of thy
wazlr and secretary, and to those that deserve consideration ratify it on the
back of his letter, for thereby thou showest honour to the petitioner, and he
will glory in it hereafter ; and he will become more strongly attached to thy
service, and strengthened in his allegiance to thee. But what is not worthy
of consideration then leave it. And give them a banquet on certain occasions
and on festivals, for they consider it a very great honour, and thou art loved
by them on that account IV.

247

1 Discourse IX.

The conduct of wars, their strategies, and how to avoid their
evil consequences ; the order to be observed in meeting the ene?ny, and Section K
the chosen times for doing so.

O Alexander, do not take part in battles in person, and let the p- 152
great dignitaries of thy court be always in thy attendance, and do
not follow the example of the foolish in bringing together thy
men.2 For verily I swear by God, that whenever two kings have
come together, one of them has planned some stratagem or other
for the undoing of the other. This exists in human nature.
Therefore think of what Cain did to Abel his brother. And it is
certain that envy and the love of worldly possessions led him to do
that.

And know, O Alexander, that war has a body and a soul, and
its very existence depends upon two contending opposites. The
soul of these two contending forces is the belief of victory enter-
tained by each one of the two parties, and their body is the meeting
of the two armies. And no sooner does one of the parties lose its
faith in its own success than the war dies. And it continues as
long as each party entertains hopes of overcoming the other.
Therefore let thy efforts be directed towards rousing the zeal of
thy troops and impressing upon them that thou wilt be successful
and that thou hast proofs thereof. Show it to them by learned
arguments whereby their souls may be strengthened.

Talk to themj familiarly and promise them gifts and rewards, p. 153
which thou must perform in time.3

And know that thou fightest either in aggression or self-defence.
Therefore if thou meetest one who has invaded thee,4 let thy efforts
be directed towards securing a strong defence, well fortified with
instruments of war, watch-keepers, and scouts who should keep up
a lookout night and day. Let thy camp be against the side of
a mountain, or be situated close to it, and let there be plenty of
water and provisions in it, although they mayest not need them.

1 Discourse on wars W. Book IX H.

2 Do not undertake war alone ; you have need of the great in thy court,
and do not meet kings W.

3 and threaten the timid and show courage W.

4 Do not set thy camp in an open field or in a narrow and enclosed place.
And if thou settest thy camp and that of thy followers in an open field, then
try to protect thyself with all kinds of arms W.

248

And let there be plenty of frightening and terrific sound-producing
instruments,1 for verily they will inspire thy men with courage and
those of thy enemy with fear. And let thy army be clad in different
kinds of armour — some of them in mail shirts, others in cuirasses,
and some in horse-armour. And when thou sendest out a detach-
ment to meet the enemy, send with them the artistic images,
wooden battlements with archers inside them, and incendiary
machines. They will help to inspire thy men with confidence and
hy enemies with fear, and they will pelt thy enemies with arrows
and fire.

Draw up thy army in the order we have described before, and
put thy swordmen and wrestlers on the right hand, and the spear-
men on the left, and thy javelin throwers, archers, throwers of fire,
producers of frightening noises, and makers of various motions in
the centre. And let this force occupy a raised ground overlooking
the enemy. Thus they shall have to look up at thee, and watch
thee, and, knowing that thou art watching all their movements,
they shall fear thee.

Thou shouldst watch thy enemy attentively, and when thou
seest disorder in any part of the enemy's forces direct thy attack
on that part. And use firmness,2 which is a great help. Verily
very few armies have been defeated in ancient times except by
p. 154 losing heart and giving way to fear. Employ numbers of men to
lie in ambush 3 and produce frightening noises. It is a means of
giving an exaggerated opinion of the number of thy forces and of
inspiring thy men with joy and courage.

Thou shouldst make use of covered pitfalls and slippery ditches
in the path of the enemy whenever they are found necessary, for
wars are carried on by stratagem, and keep away thy own men from
them.4 And keep with thee many beasts of burden 5 of Khurasan,
for they frighten the horses, and they will form a refuge in the
time of need.

1 instruments which cause dread and trembling, which I made for thee
when thou didst engage in battle against Nahalah (Blhh. H.) the Indian.
When they heard those frightful noises their hearts quaked, the horses ran
away, and thy victory was due to this. It is needful that thou dost control
the army so that thou knowest what is good for them and what is bad, for
when they perceive it they will be careful and fear thee IV.

2 act with deliberation W. 3 with fire W.

* Make thee those terrible instruments called Almhavi in some countries
where thou wagest war, and protect thy cavalry from them IV.
' pack horses and elephants IV.

249

And if thou art laying siege to thy enemy use heavy stone-
throwing machines, as catapults and slings, and make use of
poisoned arrows. And if thou gettest possession of their watering
place poison it, and undermine their fortifications. And be on
thy guard against night attacks, for it is a matter to beware of. By
means of night attacks armies are routed, and wealth, arms, and
beasts are plundered.1

And do not pursue a defeated enemy to a long distance, for it
is an act of treachery and cruelty. And, if thou canst, let all thy
affairs be strategetic and cunning, and let fighting be thy last
resource. To do so is more prudent for the safety of honour and
position, and for the preservation of thy army. The Indians are
possessed of cunning and treachery in war, and they have no
bravery.2 And the Scythians have determination but no power,
and the Dailamites can strike heavily, but are low-spirited and have
no courage. And the Turks are possessed of great courage and
much stupidity, but are suitable for war. Therefore employ
plenty of them and keep them nearest thy person of all thy troops.
And thou shouldst pit against each of the nation soldiers of their
own kind.3 And do not let a small mattter grow great, but settle
it before it attains importance. And let all thy affairs, public or
private, be guided by the approval of astrology, as I have men- p. 155
tioned before.

O Alexander, when thou intendest to tie thy standards, let it be Section L
done in the ascendant of the sign Leo, and let the moon and its
friend be sound (auspicious). And let the moon be in a good
position in the ascendant. And let the lord of the ascendant be
in one of the houses of Mars. And let the moon be overlooked
by Mars from the third house. See that every work thou desirest p. 156
is naturally in accordance with the planets and their houses, and
see that the planets and signs connected with the nature [of the
work] are auspicious, for this is the chief matter. Remember

1 And if thou assailest castles make thee the weapon which I have
invented for thee, that throws stones from afar and destroys the buildings,
and throws down the walls, and make as many of them as thou standest in
need of. And they are, namely, catapults and instruments that shoot poisoned
arrows, and battering rams, and place upon them the bows and screws, for
it terrifies stout hearts and shakes castles. If thou seizest their water, pour
into it deadly poison, and guard against it thyself, for it is necessary to be
exceeding careful IV.

2 no evil befalls them IV.

3 Therefore fight with each of them in the manner that is convenable W.

250

prudence and resolve and obedience if thou wouldst be* rightly
guided. If thou desirest this, make the ascendant the road, and
the seventh (house) the town and place thou journeyest to, and the
tenth (house) the object of thy journey, and the stake of the earth
its result.

Beware of starting on a journey when the moon is unlucky, or
under the rays, or in the sixth or twelfth. Also beware of Mercury
being under the rays of the sun or in retrograde. But when it is
auspiciously in the ascendant it is a sign of success. Especially if it
is Jupiter, and it is in the middle of the sky, it predicts the fulfil-
ment of the object and its completion. And if it is in the seventh
house, it foretells the success of the action, joy and happiness, and
attainment of the object. And if it is in the stake of the earth, it
prophesies a completion of the matter and a good result. But
beware of the moon being in the act of coming out of the house
fourth to the sun. And if thou findest auspicious planets over-
looking the sun from the fourth house thou shalt soon return safe
and successful.

And if thou startest on war, let the lord of the ascendant be in
the house of Mars, in the middle of the sky, and let Mars be over-
looking it with a friendly aspect. Let Jupiter be in the fourth
house, and let the moon be good, for it is in all journeys the most
potent sign.

Section M On the Victorious and the Defeated}

An indispensable thing for thee, O Alexander, is this, that thou
shouldst find out the name of the person thou art going to fight
with, and do not engage in battle unless victory can be computed.
This is one of my secrets which I used to practise when I was in
thy royal company, concealing it from thee, and which I am now
disclosing to thee, according to our covenant. It is one of those
mysterious sciences which God has inspired me with and directed
me to, through His mercy and wisdom.2

1 < Discourse on the numbers of the victorious and the defeated ' W.
Book X H.

2 Know, O Alexander, this is the secret which I made for thee when
thou didst go forth against thy enemies to battle, and when thou didst send
thy servants. And this is one of the Divine secrets with which the Lord
has entrusted me ; I have tried its truth and proved its use, and I have
profited by it. Thou hast asked after it and I hid it from thee and gave thee
only the benefit of it. Now I show it to thee on condition that thou mayest
not reveal it but act upon it only, and thou wilt never fail, and it [the secret]

fc<"

251

I A (1). M B (2). c J (3). a D (4). « H (5). _, W (6). j Z (7).

CH(8). J.T(9).
0 Y (10). d K (20). J L (30). r M (40). d N (50). y* S (60).

a" (70). uJ F(8o). yo S (90).
J Q (100). j R (200). yS SH (300). «y T (400). £> TH (500).

* KH (600). 3 DH (700). <> P (800). J9 Z (900).

[1,000).'

0 Alexander, count the numbers of the letters of the names of
the commanders of both the armies, according to the above table.
Then divide the total of each name by 9, and keep in thy mind
the remainder of each. If the number is divided equally and
nothing remain then take 9 for the remainder. Then predict
according to the following table, which is correct and unfailing,
and do thou note it well.2

If the remainders are 1 and 9, 1 will overcome 9. If 1 and 8,
eight beats one, 1 and 7, one beats, 1 and 6, six beats, 1 and 5,
one beats, 1 and 4, four beats, 1 and 3, one beats, 1 and 2, two
beats, 1 and 1, the aggressor wins.

Second Table.
If 2 and 9 are left, the 9 shall be victorious. If 2 and 8, two
will overcome the eight, 2 and 7, seven will overcome the two, 2
and 6, two will overcome the six, 2 and 5, five will overcome the
two, 2 and 4, two will overcome the four, 2 and 3, three will over-
come the two, 2 and 2, the aggressor shall be victorious, 2 and 1, f.
two shall overcome the one.

is that thou goest not to fight thine enemy until thou hast found by this
calculation that thou art sure to conquer. And if it be not advantageous to
thee, then calculate the names of thy servants, and appoint over the army
only the one who according to these calculations is sure to win. And in
such manner shalt thou reckon : get the sum of the names of the generals.
And of thy name, keep the sum of each of them, then from the sum-total of
each of these names subtract as many nines as it contains, and put aside the
remainder under nine that is left, and thus proceed with the second name ;
whatever remains less than nine, or nine, of the second put also aside.
Then look at the table which I have written for thee, and compare it with
the remainder of the sums of the two names : what thou findest therein
believe, for it is true, and by the help of the Lord thou shalt never be led
astray W.

1 The numeral values are inserted by the translator.

2 table, and thou shalt find the matter as I have mentioned to you, if God
will IV.

252

Third Table.
If 3 and 9 are left, three shall win, 3 and 8 are left, eight shall
win, 3 and 7 are left, three shall win, 3 and 6 left, six shall win,
3 and 5 left, three shall win, 3 and 4 left, four shall win, 3 and 3,
the aggressor shall win.

Fourth Table.
If 4 and 9 are left, nine shall win, 4 and 8 are left, four shall
win, 4 and 7 left, seven shall win, 4 and 6 left, four shall win, 4 and
5 left, five shall win, 4 and 4 left, the aggressor shall win.1

Fifth Table.
If 5 and 9 are left, five shall win, 5 and 8 left, eight shall win,

5 and 7 left, five shall win, 5 and 6 left, six shall win, 5 and 5, the
aggressor shall win.

Sixth Table.

If 6 and 9 are left, nine shall win, 6 and 8 left, eight shall win,

6 and 7 left, seven shall win, 6 and 6 left, the aggressor shall win.1

Seventh Table.
If 7 and 9 are left, seven shall win, 7 and 8 left, eight shall win,

7 and 7, the aggressor shall win.

Eighth Table.
If 8 and 9 are left, nine shall win, if 8 and 8 are left, the aggressor
shall win.1

Ninth Table.

If nine are left in both, the aggressor shall win.

Therefore study this science, 0 Alexander, and practise it
according to thy wisdom and understanding. Thou shalt be vic-
torious and successful, if God wishes.

Section N Discourse X.

p- 157 2 On Talismans. On the secrets of Astrology, winning 0/ hearts,
and the virtues of stones, plants, &*c.

O Alexander, thou hast understood from what I have
previously written to you more than once that the essence of the

1 the challenged beats the challenger W.

2 W reads : 'The discourse on special arts and natural secrets, and the
properties of precious stones and pearls '.

Thou knowest already, from that which I have mentioned hitherto unto
thee, and of what I have repeated unto thee over and over again, that the

*53

whole world, low or high, near or far, is one and the same. There
is no variety in its substance, but there is variety in its accidents.
And its existence depends upon images and forms. Hence there
is no variety in itself, but there is a great variety in its forms.
Therefore the first variety which thou seest in the physical world

essence of all that is in this whole world, above and below, the near and
the far, are one without difference in their essence ; the difference is merely
an accident which is divided into form and appearance. And since the
substance does not change, the cause of the change lies outside it, and the
whole material world which thou seest consists of four substances, and these
are the four elements, and out of these are then born the mineral, vegetable,
and animal worlds, and the moving agent is the sphere that surrounds them
all. Each of them is subdivided into smaller sections, which are species
and kins. If I should attempt to explain or to mention them all, it would
take me too long, nor is this the object of my book. For my real object
therein is to fulfil my promise, and to tell thee some of the riddles of this
great secret. Now that I have explained it to thee in what precedes, thou
art sure to know and to find that my word is true. I will now mention
unto thee the virtues of precious stones, for they may prove to be of great
benefit unto thee with the help of God, for it is needful that thou know
them.

The stone Bazhar (bezoar). This is a Persian name, and means ' averts
misfortune ', others say it means ' tightens the wind '. It is of a two-fold
colour, one yellow like a piece of wax, and the other olive-green with green
streaks, looking like a sallow piece of leather : this is the best, and it is dug
up in the land of China. It is said that it is found also in the poison of
snakes. Its property is that it protects against all manner of poisons, of
beasts, plants, and minerals, and of the bite and sting of insects. He who
drinks of it twelve grains weight will be saved from death, and the poison
will pass out in the sweat. He who puts it in a ring on his hand will be
reverenced by the people and by all who behold him. If it be ground to
powder and strewn on the bite of a reptile it will draw the poison out, and
even should the place have started to putrefy it will still be healed ; and if
there be ground of the powder two barley corns weight, and melt and throw
it into the mouth of vipers and reptiles, it will suffocate and kill them. And
if some of it is hung round the neck of a child it becomes proof against
epilepsy and any other evil occurrence ; it saves it from bad accidents.

The pearl. There are three kinds, red, yellow, and black, and it is the
most splendid of its kind. He who sets in his ring or hangs round his neck
any of these three kinds of pearls, and comes into a town where there is
plague, no illness that happened to the inhabitants shall touch him. Who-
soever puts on his hands a ring with a red pearl in it will be courageous and
much honoured in the eyes of the people. Whosoever engraves on it the
likeness of a lion and the constellation Leo with the sun inside, and the rays
darting out afar, none will overcome him and his affairs will be easy to
him . . .

(cetera desunt in IV. The remainder is probably §§ 132, 134, and 135 of
Gaster's version).

254

is of four kinds, i. e. the four elements, and of those things which
are created from them, viz. the mineral, vegetable, and the animal
kingdoms. And every physical body in the universe has its proto-
type in the spiritual world, the latter being the cause of the exis-
tence of the former, and ruler over it.

Hence all physical forms are governed by their relative heavenly
bodies. This law of nature has given rise to the science of talis-
mans. These ethereal bodies are fixed in the heavenly spheres,
and the seven governing planets reflect their forms in their own
lights, as the eye and polished bodies reflect the forms and images
of material objects, and thence they cast down their shadows
p. 158 towards the earth according to the decree of their Painter and
Maker. Then everything in the mineral, vegetable, or animal
kingdom is stamped with those types of which it is capable.

And know that everything receives a perfect or an imperfect
stamp of those heavenly types according to the duration of its
exposure to it. And the influence of the heavenly type thus
remaining on the earth is used in making Talismans.

The best Talisman is that of Saturn, who is the Elder and the
father of all other planets. Next to it is that of Jupiter who is the
sage of the heavens. Next to it is that of the smaller luminary
(moon) who is swift of motion and master of many wonders. And
let thy observation be made at a time when its light is not cut by
its vicinity to the other planets, and its rays auspicious, if the
talisman is made for the good of anything, and otherwise if it is
prepared for the ill of any one. And I shall give thee an example
of it which is indispensable for thee. And I shall explain to thee
the method of procedure, God willing.

And know that those who are endowed with clear intellect and
good memory for acquiring knowledge, and who can find out the
hidden through that which is apparent to them, having reached
to hidden truths of this deep and mysterious science, they observed
extreme caution and miserliness in communicating it to others,
although it is of such a universal benefit. They did so from the
p. 159 fear that they may come to share this knowledge with those who
did not possess sufficient understanding for it, and because God's
wisdom has decreed that His gifts should not be equally divided
among His creatures. But, thanks to God, thou art not one of
those who are debarred from knowing these mysteries, but thou
art fully worthy of it. And when one desires something he seeks

*55

it, and he who seeks (and labours) deserves success, either by his
reaching his object or his object coming to him.

How many secrets and mysteries, partial and universal,, there
are in this world ! People pass by them turning their faces away
from them, without seeing them or understanding them ! It is
because their minds are bent on something else and their objects
are different. Now I am going to inform thee of those things
which thou canst perceive in this world with thy senses. They
are of two classes, matter and form. Form continually exists
without increase or diminution.' But matter does not exist at all
times. You see only the forms of animals, vegetables, and minerals
externally existent. They never grow more or less. It is only
matter of which they are composed in various combinations of
the elements 1 that is not constant ; while matter may be massed
together or diffused, form remains permanent and changeless.

And the cause of the permanence of forms is the reflection of
their types from the planets as mentioned before.2 But this
reflection too undergoes continual changes according to the P- l6°
motions of its planet. And their continuance depends upon their
increasing action on matter. And the motions, powers, and
actions of those forms are according to the temperaments of
their planets.3 And the property that prevails most on the actions
of the forms shall also prevail most on the temperaments of their
bodies, as God has willed it.

Therefore it is necessary for thee, according to what I have said
and explained, that thou shouldst know the motions of the celestial
sphere, and its signs and planets [and the fixed and retrograde
stars and the signs of Sagittarius, Pisces, Gemini, and Virgo (B)].
And that thou shouldst know the various spiritual bodies working
on the signs and the planets. And that thou shouldst know the

1 B reads (after 'combinations of the elements '): of familiar and con-
trary parts, which are continually composing and decomposing.

2 B reads (after 'from the planets as mentioned before ' : For the planets
are continually undergoing changes of conditions and never stay in one con-
dition. Therefore it is evident what I have told thee, that celestial forms
are reflected in the lights of the planets which are intermediaries between
them and the elements.

'And thence those forms are reflected on the elements which receive
their impressions according to their capabilities and their continuance
depends. &c).

3 B adds : and their climate.

256

motions of the seven planets and of the head and tail of the
dragon. And that thou shouldst know all about their conjunc-
tion, moving forward, aspect of one another from the third house,
fourth house, and the sixth house, their ascendancies, and
descendancies, their limits and directions, and how they happen
to agree and disagree among themselves. How they receive
light or reject it.

Thou must particularly know how to find out the correct
nativity with or without an astrolabe. And thou shouldst know
f. 60 A the stakes and the stars on their right and left. How long it takes
a planet to pass through a sign, its middle and the direction of its
rays. Thou must know all this with extreme correctness and
observation. Thou shalt be mostly concerned with the hours of
the rising of auspicious planets, their length and breadth, rising
and setting.

And when thou hast known all this, together with what has
been taught to thee before about the knowledge of minerals and
p. 161 vegetables, their connexions with the planets, and the knowledge
of the relationship of each part of the body of the physical
objects, mineral, vegetable or animal, with the planets, thou shalt
know that everybody is ascribed to one planet generally and to
several planets partially. Man, for instance, is ascribed to the
Sun,1 but in detail his head also is related to the Sun. Similarly
minerals are related to Saturn, and specifically lead is also related
to the same planet. Likewise every organism and every member
of it.

Therefore when thou desirest to bind those spiritual, living and
potent powers to these compound bodies, and thou knowest
already the connexions of the latter with the planets in general
and detail, thou shouldst find out its nativity, and the nativity
required for thy purpose, the governing spirit of that nativity.

Let Saturn be confronting it or looking at it with the aspect of

friendship. And let the direction of its rays be towards the

country thou art in. And never commit an error in thy operation.

p. 162 Let the moon be adjacent to the head and tail of the dragon and

auspicious to thy work.

Then fix the heavenly form of nativity to its relative body.
Then thou shalt see from its action and powers what will astonish
and please thee, if God wishes.

1 B reads : the Moon.

*57

And, O Alexander, this is a Talisman that endows one with
sovereignty and dignity. It secures the submission and obedience
of the people and inspires enemies with fear and trembling. It
afflicts enemies with sickness. It creates love and hatred, and
does many other wonders too numerous to relate and describe in
detail. It possesses a potent virtue of warding off evils and harms.
I shall explain it to thee according to what the greatest philosophers
and mighty men in deed and position have entrusted me with.
And I have buried its knowledge among the secrets of the earth
and hidden mysteries. And I have never revealed it to any one.
And I find thee worthy of learning this great secret. Therefore
be happy and truly guided by it, God willing.

Take the substance of Saturn, Jupiter, Mars, Venus, Mercury,
and the moon in equal parts, and add to them the essence of the
highest one of them, i. e. Saturn, equal to the weight of all. Add
a quantity of gold proportionate to its intermediate relationship.
Let the ascendant at the time of the operation be Leo, and let
the Sun be in the thirteenth- degree from Aries, in strength,
ascendancy, and overlooking it. Let Saturn be in Aquarius,
and let the Moon be sound, and in the third degree from Taurus.
Let Jupiter be with Sagittarius, Mars in Virgo, Venus in Taurus,
and Mercury in Virgo or in its ascendancy. But the best time
that can be desired is when the Moon is in conjunction with the
Sun, and Jupiter is in some good and agreeable situation. If
possible let it be when Jupiter is at its height and strength and
Saturn looking at it with a benign aspect, and each one of them
should be throwing its look upon another (i. e. its rays) after
receiving light. And beware of the time when the master of
the middle of the heavens should be of a weak light. And let
the fixed stars be in the degrees of their auspiciousness.

When all the above conditions have been complied with, gather
toggther all the substances by melting them on Thursday morning
in the hour of Jupiter. Then make out of it a signet ring. Inlay
it with a square piece of red ruby and engrave upon it the image
of a lion with a black man riding on it. Let there be a standard
in his hand, and let him have two wings, and a crown on his
head. Let there be in front of him six men without beards and
having wings like some kind of birds.

Having done all that wear that ring on thy finger, for in it
there lies all the benefits enumerated above. Verily herein I have

1590 S

258

given thee away «the greatest secret. May God help thee to
preserve it, and may He guide thee to its true knowledge.1

And know, O Alexander, that I am going to impart to thee
a secret of divine knowledge which has been strictly guarded and
preserved, and regarding the secrecy and inviolability of which
sages and philosophers have taken mutual promises and oaths, in
order that it may not fall into the hands of a weaver, horse-doctor,
blacksmith, and carpenter who may cause corruption in the earth,
and destroy agriculture and procreation. Take the egg that is
created in the air, and hatch it under a white bird. There shall
come out of it a chicken. Slaughter it. Out of it there shall flow
red, white, and yellow blood. The red blood will be of thy
purpose and will produce the result of the operation. And the
talisman is this : —

(cabalistic signs).

Having written it thus, leave it. And when it is the night of
Mercury fumigate it with a triple incense consisting of ingredients
related to air and fire, and go around it calling out the names of
Mercury. And they are :

(a list in cabalistic signs).

And when it is the night of Jupiter fumigate it with a quad-
ruple incense composed of animal, mineral, and vegetable sub-
stances, and go around it seven times calling out the names of
Jupiter. And they are :

(cabalistic signs).

And when it is the night of Venus fumigate it with an incense
of fine ingredients, and go around it seven times, calling out the
names of Venus. And they are :

(cabalistic signs).

And when it is the night of Saturn fumigate it with transparent,
vegetable, fiery and liquid aloes (or incense). Go around it
seven times invoking Saturn by its names. And they are :
(cabalistic signs).

Fumigate it for the rest of the night, then leave it aside. And
when it is the night of Thursday disclose it to the stars, and
fumigate it with an incense composed of the seven ingredients
mentioned before. Go around it (while fumigating it) 49 times,

1 pp. 2588-2592* only in B.

259

and call out, at the end of every week, the name of a certain
planet. Then call out the names of the Sun. And they are :

(cabalistic signs).

And when thou hast completed all this verily the kingdom of
the world will be thine.

And the sign of it to thee will be the coming of the spirits to
thee in thy sleep, and their informing thee of the acceptance
of thy operation (and the success of thy work).

And when thou desirest to call the operation (into action) fast
that day, and break thy fast (at the end of the day) with some food
that is not usual with thee. Then sleep on thy left side and hang
the signet ring round thy neck opposite to thy heart. And call
upon the spirit to show thee (in dreams) what thou hopest for.

Then thou shalt see some one whom thou canst consult either
in person or power. Then disclose to him thy object. He will
guide thee to it.

And whenever this signet ring is borne around the neck by the
general of an army, who invokes Mars at all times, he never meets
with an opponent without routing him and becoming victorious.
And whenever any man holds it he acquires honour and power.

And thou, O Alexander, needest no other charm except this
one alone. Therefore I am not giving thee any other (in detail)-
Make use of it in all thy affairs. May God the Mighty help and
guide thee).1

And the wonders of Talismans, O Alexander, are many. If
there had been no other Talisman than that of Zarzoori which is
made of the down of olives, and which was invented by Hermes
the great, it would have sufficed. Thus Rome, which has no
olives, is the most abundant in them of God's lands, without
planting trees, having gardens, or undergoing any pain or weari-
ness.

Then there is the Talisman invented by Balbas or Arinush the
King of Persia. When a tempestuous wind blows sufficient
almost to destroy men (this talisman) will silence it, (if God the
Almighty permit).

There is another well-known Talisman which extinguishes fire,
and no one can kindle the fire again till they ask help of it.

And the Talisman I had made for thee for the destruction of

1 PP- 259!5-26o27 only in C.
S 2

2o"o

serpents, scorpions, leopards, and other deadly and harmful
animals. It was so efficacious that no venomous beast or reptile
was to be found in the land where thou didst chance to be.

And when thou didst desire to invade India, and the Indians
had formed a barrier between thee and themselves, I rent the earth
and destroyed their ramparts without any harm coming to thee
(by permission of God the Almighty).

And the mirror I have fixed for thee at Alexandria which is
one of the wonders of the world. And the mirror I have
established at the gate of thy palace which reveals hidden things
and thefts, and in which any one can. see his lost property and its
situation.

And the Talisman which I have made for thy hunting. It is
carried on the top of a spear in front of thee, and by its virtue
wild animals come right close to thee and cannot see thee.

And the Talisman of the brazen image which I have planted
for thee on the rock on the sea-shore at the town of Alexandria,
to which the fish come from all directions so that they can be
caught with the hand without casting nets or any other trouble.
And thou hast many other wonderful things made by me which
are too numerous to mention.

And thou hast seen, O Alexander, what happened to thee
with regard to the Talisman which was bound for the protection
of the buried treasure I told you of in the pyramid of Hayatil.1
It has caused the people, whom thou hast ordered to dig it, to
go to sleep, so that I made for thee a Talisman to counteract its
action, and thou didst gain that treasure.

Some2 historians say that there was found in this treasure, on
which there was a Talisman, a tomb made of gold, whose length
was 10 yards, height 2 yards, and breadth (on the top) a span.
Inside the tomb there was found a coffin in which there was
a corpse perfectly preserved in body, hair, and eyes. On its
head there was a crown weighing 10 ratls, made of a single piece
of red ruby. And under the corpse there were spread large
pearls of great value. On the chest of the corpse there was
a tablet of emerald, 3 yards long and 1 yard wide. In it there
was found the following inscription in Syriac letters :

' In the name of God the most compassionate, the most

1 Haital, name of a place beyond the Oxus.
a This episode is found only in A.

26 1

merciful. Everything that has a beginning has an end. I ruled
over the four inhabited quarters of the globe for one thousand
years. The total revenue of my empire in one day was equal to
this tomb in weight and to its contents in value. And the Sun,
Moon, and Wind used to obey me. I had found out the secret
of nature, and had acquired the extreme knowledge of creation.
And I ascended to the heavenly assembly with my pure spiritual
essence according to the pleasure and acceptance of its maker,
and I left this composite, earthly temple to corruption and
annihilation. In order that one who comes after me should
know that the real sovereign is one who never dies, and the true
lord is He who is supreme in His power, may His name be
blessed and glorified.'

Information on the sublimation of hard substances, and the Section F
spirits, to which belongs the eagle, one of the birds of prey.
Similarly all that is in the stones which I mention to you here is
according as I have described.

I am going to impart to thee here a mighty secret; may God p. 114,1. .'5
help thee to guard it and improve thee by the knowledge of it,
if it be His will.

Take the animal, vegetable, and mineral stone, the stone which
is neither a stone, nor has the nature of a stone, although it is
created resembling some stones of mountains and mines, for
it also resembles vegetables and animals. And it exists in every
place and time, and with every man. And it has all colours, and p. rf£
in it there are present all the elements. It is the microcosm.
I shall name it to thee according to its common name. Take
the egg, I mean the philosopher's egg. Divide it into four parts,
each part being a nature [or element]. Then compound it
equally and temperately in such a way that the various parts
should join but not counteract each other. Thy object shall
be fulfilled by the power and will of God. These are general
directions. Now I shall give thee detailed directions. The four
kinds cannot be divided except by means of an undestructive fire.
When thou hast separated the water from the air, air from fire,
and fire from earth, then thou hast succeeded in the method by
the help of God. Then operate upon the substance of air and
earth by moistening and heating until they come to resemble
each other. Then they shall agree with one another and lose
their opposition to one another. Then add to them the two

262

active forces of water and fire. The operation will be complete.
Then, when thou shalt lift up the water by itself, it shall be
white, and when thou shalt lift up the fire alone, it shall be red.

And truly has our ancestor Hermes Trismegistus said :

There is no doubt that the lower from the higher and the
j>. 1 1 6 higher from the lower produces wonders from one single operation.

As all things have been created from a single essence.

Whose father is the Sun and mother the Moon.

It has been impregnated with the air. The earth has sucked
it from its teats.

It is the father of all talismans, the treasure of all wonders, and
perfect in its powers.

And if it becomes earth, the earth is separated from fine and
pure fire by means of gentle operation and wisdom.

It ascends from the earth to the heavens and descends again
to the earth.
Y i J 7 And thus it acquires both the higher and the lower powers.

If thou possessest it thou, possessest the light of all lights, and
therefore darkness flees away from thee. It is the power of
powers which overcomes every ethereal object.

And which penetrates through every solid object.

According to the disposition of the Mighty and the Omniscient.
This is my glory, and it is for this reason that I have named
Hermes Trismegistus [that maketh three] owing to the wisdom
which has been revealed to me.1

Section R Some wonderful properties of stones, their properties and

peculiarities.

p. nS The stone which overcomes water and wind.2 Thou shalt find
it dry and developing in the sea. Its property is this, that when
thou hast taken it, and hast tied a piece of it weighing 8 carats
to thy standard, no army shall confront thy standard without
being routed.

There are two other stones which are found near the perpetual
darkness. One of them is white and the other red. They will
be found in a river of fresh water. Their peculiarity is that the

1 This section is found only in A.

2 C adds : Thou shalt find it floating on the surface of water when the
water is flowing, turning away with the wind, and thou shalt find it appearing
in the frequented sea. Its property . . .

263

white one appears on the surface of the water at the setting of
the sun. It remains apparent till midnight when it is fully
visible. Thenceforth it begins to sink and disappear until the
rising of the sun, when it completely disappears. And the red
stone is its contrary. It appears at the rising of the sun, and
remains apparent till midday, after which it appears and disappears
until the disappearance of the sun. The property of the above
two stones is this, that when thou hast hung a piece of the red
stone weighing two carats on the forehead of a horse it shall not
cease from neighing as long as the stone is there. And the
action of the white stone is contrary to that. A horse shall
never neigh as long as that stone is on his forehead. And the
latter stone is useful in night attacks and ambushes. Another
virtue of these two stones is this, that when two litigants come to
thee, place the white one on the mouth of one of them ; if he is
right he shall be able to speak, otherwise he shall not be able to
utter a word as long as the stone remains on his mouth.

And thou shalt know the properties of stones which I shall
mention to thee.

On Vegetables. p. 119

Thou hast known, O Alexander, from the foregoing description,
in which I have acquainted thee with the action of nature and
the secret of creation, that vegetables follow minerals in existence,
and they receive their forms in the same way as do minerals.
As the watery element prevails in vegetables and earth in
minerals, therefore vegetables receive their forms in the same
way as water does when its surface is moved by the wind, but its
centre remains unmoved. If thou wert to blow upon a drop of
water it shall be elongated and split up and its centre will remain.
Then, according to the laws of the drop, from being round it shall
become, when stretched, triangular, like the shape of some herbs,
or square or pentangular, or any other of the shapes found in
vegetables.

And as the prevailing element in vegetables is water, the
heavenly force related to it, namely Jupiter, is ever engaged in
dissolving water. In short every planet creates that which
resembles it. Saturn creates earth, Jupiter water, Mars air, and
the Sun fire. And the planets do not produce their bodies, but
only their actions which belong to them perpetually by the help
of the universal power which is above the powers of these heavenly

264

bodies. But in order to make it more plain I must explain to
thee a little more regarding the properties of these vegetables.

120 For it is in the knowledge of the properties of things that
philosophers are distinguished from one another, as it is in the
knowledge of the action of their natures that physicians vie with
one another.

And I inform thee, O Alexander, that all those vegetables
which do not blossom belong to Saturn, and those which do
blossom are related to Jupiter.1 Then these kinds are mixed
one with another ; hence there are some which bear fruit without
blossoming as the date tree, which is related to Saturn and the
Sun conjointly. And those that do not bear fruit but blossom,
they are related to Jupiter and Mars.

There are others which are planted, others sown, and others
grow up without either planting or sowing. Hence it is apparent
from what I have said that every vegetable possesses a property
matching the power of a planet. And the originals of those
properties are the powers that endow them with their specific
attributes as colour, taste, smell, and form. And the universal
soul arranges in order these properties, powers, and natures,
because they are its particulars. And it fixes them and sustains
them for the time of their being. Know that there can be no
action without movement, and no knowledge without limits.

Therefore (may God lead thee to the right path !), find out the
kind of vegetable which causes sickness, and the kind that removes

121 sickness, and the kind that creates joy, and the kind that creates
sorrow, and the one that makes one loved, and the one that
causes one to be despised and hated,2 and the one that produces
true dreams, and the one that produces merriment, and the one
that produces sloth and langour, and the one that destroys the
body entirely, and the one that cures it and frees it from hurtful
poisons. And I shall explain to thee in detail so that thou
mayest understand it more clearly.

The kind of vegetable that causes dignity and honour is a tree
which possesses folded leaves of a conical form. Its fruit also
resembles a cone, and its branches are green, and its smell is

1 C inserts : And all those that blossom but do not yield fruit are ascribed
to Mars, and those that bear fruit belong to the Sun.

2 C inserts : and the kind whose bearer acquires dignity and honour and
the other whose bearer acquires contempt and disgrace . . .

265

fragrant. Whoever plucks it in his own name and holds it in
his hand acquires dignity and honour. It is also useful for insect
bites.

There is another herb that stands on a long stem, and has long p. 12a
and soft leaves with white stripes in «hem. Upon him who carries
its slender stem it works the same effect.

There is another tree whose leaves are dyed. Its branches
recline on the earth. And it has sweet fruit and fragrance.
Whoever carries it with him becomes merry, bold, and courageous.
He defeats every one who fights or strives with him. And it is
outwardly in all its forms.

There is another tree which is planted (and not sown) and has
long leaves. Its entirety appears before its blossoms. It has
one blossom in which1 are three other long blossoms of red
colour and sweet smell. Whoever eats it becomes joyful and
laughter-loving. And whoever touches a woman with its blossom,
plucked with its root and leaves, she lovingly inclines towards
him ; it is acceptable to everybody.

There is another herb whose virtue is contrary to the preceding
one. It is a kind of grass called Darufshoon. It grows in the
land of China. It has many branches and small leaves. Its
branches intersperse in threes. It has a very small round yellow
seed which is whitish inside when it is fresh and soft. If thou
takest seven grains (or seeds) of it, pronouncing the name of any
one, at a time when Taurus is in the ascendant, and Venus and
the unlucky signs are absent from it, and givest to that person
those seven seeds in some food to eat, love of thee is engendered
and strengthened in that person's soul and heart.

There is a herb that removes diseases. It is sown [not planted].
Its branches are square in form and its leaves round. It has
blue blossoms and red seeds. Its smell is pleasant. Its property
is of the Sun at its height and its nature watery and airy. Its
smell cures headache, cold, dizziness, sorrow, fear, epilepsy, and
many other diseases.2

1 There is a certain tree which has no root and is propped up. It has
a long slender leaf. There appears in it before all other of its blossoms
a single blossom called Najunia. And in it are three . . . C.

2 C adds : And there is a herb called Fotolidun ; it produces love. So
does the root of a kind of vegetable called Taifi. It is a kind of Khomaluki
(J Khamalamik. wolfsbane). It is most potent in creating love and friendship.

i66

p. J -?> I have completed for thee, O Alexander, all that thou wast

desirous of according to thy stipulation, and I have performed

my duty towards thee, to the extent of thy claim upon me. So

be thou strengthened thereby, and confirmed and happy, if

ends i a,', 1.6 God will.

The book is finished with praise to God and by his help and
goodly support. The prayers of God be for our Lord Muhammad
and his family and Companions. Praise be to God, Lord of the
worlds. Amen.

NOTES

INTRODUCTORY TREATISE

3U. glomerelli. Grammarians. A term (1267), used especially
of Grammar boys at school. See Rashdall, Med. Universities, ii.
555-

424. Beata Scolastica. I take the story from the Golden Legend.
' It happed another day that S. Benet went to visit his sister, named
Scholastica, and as they sat at table she prayed her brother that he
would abide there all that night, but he in no wise would grant her, and
said he might not live out of his cloister. And when she saw that he
would not grant her to. abide, she inclined her head and made her
prayers to our Lord, and anon it began to thunder and lighten, and the
air to wax dark which tofore was fair and clear, and a great rain fell
down so that for nothing he might depart . . .'

619. titulos authenticos. A long list of these with incipits is given
in the Speculum Astronomicum of Albert. It has been suggested that
this tract was written by Bacon, but no one with an ear for style could
accept the suggestion for a moment. Bacon's other mention of them
is ui the De nullitate magiae, c. 4 (Brewer, p. 532, see p. 526) and in
the Opus Tertium (p. 48, Little).

630. ungue pueri virginis carminati. See a case in Lincoln
Visitations, vol. ii, where an abbot at Leicester is found doing this in
the fifteenth century. The shoulder blade of a ram is used in divination
all over the world, but more commonly by the cracks on it when
heated.

76. geomantici. The usual method was to take three sets of odd
or even by chance three times. This gives a figure interpreted by well-
known rules.

7s6. jam incepta est a quindecim annis. If we may accept this
as referring to Richard of Cornwall, whose teaching was condemned at
Paris after having been enunciated at Oxford in 1250 (Rashdall, Comp.
Stud. T/ieol., pp. 52-3), the date of this introduction might be 1265.
On the other hand the error may be the Averroist doctrine of the unity
of the intellect {c. 1256), bringing the date to 1271.

8". Averoys. ' Dicit et aliam rationem famosam quod haec fuit
causa ut lex apud eos preciperet ut orationes eorum essent tres : aut
sacrificia : et dixit : et non invenit legislator hominibus istum numerum,
nisi ut sequeret naturam ut ista lex sit quasi sequens naturam. Dixit.
Et secundum istum numerum tenemur magnincare creatorem remotum

268

a modis «reaturarum : in orationibus et sacrificiis. nam omnia ista non
fiunt nisi ad magnificandum creatorem.' De celo et mundo, lib. i, c. 2.

95. Artephius. Several tracts are extant under this name, including
the De secretis naturae, but nothing preserving the legend alluded to
here and elsewhere (2318 ; Brewer, 540, 546 ; Op. Maj. ii. 209).

2010. dignitatibus. The passage in the Op. Maj. (i. 261) and Meta-
physics (p. 49) is much better and more correct. The passage is taken,
and modified, from Grosseteste's De impressionibtis aeris (ed. Baur,
p. 43), which contains a good table of the terms or limits and of the
fades or decans. There are three equal decans or fades in each sign
and five unequal terms or limits. Grosseteste gives the term twice the
influence of the decan, Bacon it will be seen reverses it. The domus of
a planet is the sign in which it was created : Sol in Leo, Luna in Can-
cer, Saturn in Capricorn, Jupiter in Sagittarius, Mars in Aries, Venus
in Libra, Mercury in Virgo. The house with respect to the earth is
found by dividing the vertical circle passing through the zenith and
nadir into twelve parts, that beginning at the eastern horizon being the
first house. The position of the signs and planets in these houses will
of course vary from moment to moment.

24s. in Sciencia Experimental! alibi scripsimus. See Op. Maj.
ii. 209. Obviously this part of the Opus Majus was written before the
Introduction.

24s. vidimus. Compare this passage with that just referred to, and
Brewer, p. 539. But perhaps ' vidimus ' is used in a general sense.

NOTES ON THE TEXT
Section b. pp. 36-8.

36". In Sanguinetti's extracts from Ibn Abi Osaibi'ah, this is
attributed to /Esculapius. Galen says : ' Le Dieu supreme a revele a
Esculape ce qui suit : Tu es plus digne que je t'appelle un ange qu'un
homme ' (fournal Asiatique (1853), iv. 184). There is a passage in
Galen, Suasoria ad artes oratio : ' Among these we rank Socrates and
Homer and Hippocrates and Plato, and their followers, whom we
reverence as equal with the gods, as messengers and servants of the
gods ', which may be the origin of this statement.

3630. ' Hippocrate dit que Dieu a eleve a lui Esculape dans les airs,
au milieu d'une colonne de lumiere ' (loc. cit., p. 184). This is also
said by Muwaffik eddin Assad of Hermes (loc. cit., p. 188). It probably
arises from the story of Enoch, who appears in the Quran as Idris.
' And mention in the Book Idris ; verily he was a confessor, a prophet ;
and we raised him to a lofty place' (19. 58). But Idris was later
identified with Hermes, see p. 99®. An early reference is found in
Lactantius, Jnst. i. 6. I ' Unum proferam quod est simile divino, et
ob nimiam vetustatem et quod is (Hermes) quern nominaboex homini-
bus in deos relatus est.'

269

38s. Among these epistles is that in Aulus Gellius, Nodes Atticae,
xx. 5. Pseudo-Ammonius, VitaAristotelis,i. 5™ (p. II. 45 Westerm.) :
' Alexandro scripsit de Regno librum singularem, quo eum quae regis
officia essent docuit.'

Joann. Philoponus (cf. Vit. Marc, p. 5, Robbe) : ' Ut autem et
omnibus hominibus universaliter benefacerat scripsit Alexandro librum
unum de Regno, docens ipsum qualiter oporteat regnare ; et in tantum
movit animam Alexandri ad faciendum quod dicebat : Quod non bene-
feci aliquibus hodie non regnavi.'

See Eratosthenes apud Strabonem, i, p. 116 (cf. Bernhardy, Erato-
sthenica,W\ p. 70) : 'Aristoteles jubebat Alexandrum Graecis se tanquam
principem barbaris tanquam dominum praebere, et iilorum quidem
ut amicorum et domesticorum curam -gerere, his tanquam brutis aut
stirpibus uti ' (Plut. de Alex. Fort, aut Virt. i, c. 6),

Ammon. in comvi. ad Categorias, f. 9/0 (p. 35, B. 14, Mand.) : ' Par-
ticularia appellantur scripta Aristotelis quaecunque proprie ad aliquem
scripta sunt, ut Epistolae vel quae ab Alexandro Macedone rogatus
sive de Regno sive de ducendis coloniis scripsit.'

38 \ There are some merely verbal alterations in the Achillini text of
this letter.

3816. The best texts give ' si potes . . . mutare ' omitting ' non '. The
Achillini text differs considerably : ' Si poteris ipsos occidere, est
potentia in manu tua in hoc propter regnum ; tamen non poteris occi-
dere terram. Sed si potes imitari terrae aerem et aquam atque etiam
dispositionem civitatum, implebis tuum propositum. Vis autem domi-
nari super eos cum bonitate, exaudi eos cum benignitate,' &c, &c.

The Hebrew — and Western Arabic — is much longer. Cf. Gaster,
p. 3. The Eastern Arabic gives a very short form (p. 177).

The Universal History of Al-M akin Ix. 1273) (Budge, Alexander, ii.
366) quotes the letters as follows : ' Behold, I have mingled with the
governors of Persia, who are many, and they are men of understanding,
and are perfect, and wise, and penetrating, and men of noble minds,
and they are gentle, strong, and serviceable for the work of the kingdom,
but behold, I wish to slay them one after the other ; do thou, now, give
me thy counsel in this matter.' And concerning this thing Aristotle
wrote, saying : 'Although thou art able to slay them, slay them not, for
thou wilt be able to change neither the spirit (air?) of their country, nor
the water of their land ; but rule them well, and be submissive unto
them, and thou «halt vanquish them by love, and they will be subject
unto thee.'

Abu Shaker (Budge, Alexander, ii. 303) quotes as follows : ' I find
the Persian governors to be men of understanding, and suitable for the
work of the kingdom : Shall I slay them ? Give me thy advice on this
matter.' Then Aristotle wrote unto him, saying : ' If thou killest them,
thou wilt not be able to change either the water of their land, or the

270

wind of their country ; therefore rule them graciously, and conquer
them with love, and they will be subject unto thee.'

See also Ma'sudi, ii. 134: 'Alexandre, adoptant le conseil que son
maitre et son ministre Aristote lui avait donne* dans une lettre, noua des
relations avec chacun de ces chefs, et leur laissa le pouvoir et le revenu
de la contrde ou ils residaient.'
Section c. p. 39.

399. This temple has been identified by Dr. Pietschmann as perhaps
Baalbek fAbd-Schems), or more likely Heliopolis in Egypt ('Ain-
Schems) : ' Endlich sei er zu dem grossen Tempel von Abd-Schems
oder Baalbek gekommen, den Hermes der Grosse gebaut habe. Dort
habe er einen Derwisch von grosser Einsicht und Weisheit gefunden.
Vielleicht ist hier statt u***"' •*■?*• besser u^*^ c^c Ain Shems 211
'esen, Heliopolis in Aegypten, dessen Ruinen ja die Araber wie
Maqrizi, Abdallatif und Ibn Ayas bewundern. Allerdings wird auch
der Tempel von Baalbek noch im sechsten Jahrhundert erwahnt. '
Richard Pietschmann, Hermes Trismegistos, pp. 57-8.

3910. The Hebrew — and Western Arabic — make Hermes the builder
of the temple.

39?1. Cf. the extract from this in the translation of Joh. Hispalensis,
Egressus sum . . . de graecoin arabicam (p. xviii), thus agreeing with
the Oxford text. The Hebrew has ' from Greek into Rumi, and from
Rumi into Arabic'

Section f. Discourse I, pp. 42-47,

4320. The Vulgate insertion is here warranted by the Arabic. Philip
seems to have made two alternative translations.

Dicta seu castigationes Sedechie. ' Et dixit quam bonum est
hiis benefacere qui merentur et quam utile, et quam malum est non
merentibus et inutile, quia qui hoc facit perdit laborem suum. Nam
qui benefacit non merentibus est ut pluvia in arenam, quia perditur.'
Placita Philosophoriwi Moralium Antiquorum ex Graeco in. Latinum
translata a Magistro Joanne de Procida Magno cive Salernitano.
Renzi, Schola Salemitanum, iii. 71.

4419. regni Caldeorum. Arabic Hanayaj, Hayahij ; Hebrew
Nigig.

4431. Cavendum . . . vitanda. Insertion by Philip.

45". vel dedissem. Words in brackets are obviously alternative
readings in the Latin text. The brackets are inserted by the present
editor.

4520. speculator. The common text reads ' speculum ', correctly.

Section g. Discourse II, p. 47.

4916. ' Dans l'lnde un roi ne peut monter sur le trone avantquarante
ans revolus ; il ne se montre au peuple qu'a des epoques determiners,

271

et seulement pour examiner les affaires de l'Etat ; car dans leurs ide"es,
un roi porterait atteinte a sa dignite et n'inspirerait plus le meme
respect s'il se montrait constamment au peuple.' Ma'sudi, Prairies
dor, i. 167.

49M. conabitur : concionabitur. Vulgate.

504. Unicuique ergo reddendum est quod suum est: a remini-
scence of the Civil law, added by Philip.

527. The Vulgate inserts here 'vesti hodie unum et eras alium ',
which has probably dropped out of Bacon's text.

5226. This quotation is not from any known Hermetic work.

5531. Another Hermetic quotation otherwise -unknown : cf. the
Arabic text.

56*. Mihi vindictam et ego retribuam. Rom. xii. 19.

56s0. Perhaps a reference to Isa. xxxiv. 8.

571-6. An insertion of Philip.

579. This is not in any known Hermetic work.

5720. Ambasoyorum et Scitarum. Arabic Inakh, Safoor, and
Hananij ; Hebrew Atag, and Skir, and Ihas, and Imim.

jgie-21 philip adds this praise of liberality to scholars.

595-7. Not in Vulgate.

Section h. pp. 60-2. de re&imine vite per astronomiam.

6029. Bacon returns to the subject of this word in his Greek Grammar,
p. 7i19.

6 17. Cf. Opus Majus, i. 390.

6o27-6iz. Plato. The Vulgate reading is Bacon's alternative — ' et
per hoc habuit scienciam de ideis et rebus formatis '. The Arabic is
quite unintelligible in this connexion, whether it refers to the art of
'painting on silk' (Eastern text), or of weaving, 'the fringed garment
known as the dibaj ' (Western text).

615"11. An addition of Philip : as also lines 14-17 and line 34.

62B~17. Only in Eastern text.

6211. 'entibus' is better. The meaning of the original has not been
caught by the translator ; it is that the second part is to know how the
motion of the heavens, &c, affect things before they come to pass.

62'5. The Vulgate and Arabic texts give 1029, which includes the
seven planets. See Op. Maj. i. 235 ; Com. Nat., p. 395.

Section i. pp. 64-68.

65s. ' Prima statui potest ea quae ex primordiis conficitur iis quae
nonnulli elementa appellant, terram dico, aerem, aquam, ignem : sed
melius fortasse dici potest, ex virtutibus confici elementorum, iisque non
omnibus : humiditas enim et siccitas, et caliditas et frigiditas, materia
corporum sunt compositorum.' Aristotle, de part. anim. ii. 1.

2JQ.

65s- ' Nam cum quatuor ilia sint ex quibus compactum est corpus, —
Terra, Ignis, Aqua, Aer, — horum contra natura abundantia defectus-
que, et ex loco proprio in alienum translatio, per quam quod sibi con-
veniens est non tenent, intestinam quandam seditionem et morbos
inferunt.' Plato, in Timaeo.

66*. Told of Socrates in Diogenes Laertius, ii. The Arabic text gives
Socrates.

Section k. pp. 68-76.

73*. ascende : incede is preferable.

75". que legem non habet : an aside of Philip's.

7522. cognoscas : cognosces is preferable.

Seasons, pp. 76-81.

773. ' Aiunt nonnulli veris complexionis calidani esse et humidam
... Ex his ergo que dicta sunt vere patet nequaquam calidum esse et
humidum lino temperatum.' Haly, liber totius medicinae, v. 3.

'Ver calidum et humidum est: ideo sanguinis in corpore incrementum
fit.' Hippocrates, de honlinis stncctura.

78s. ' Aeris vero estate complexio calida est et sicca.' Haly.

' Aestas calida et sicca ideo flavam auget bilem.' Hippocrates.
7910. 'Autumnus autem frigidus est et siccus . . .' Haly.

' Autumnus siccus et frigidus, ideo atram bilem et saniem auget.
sanies quidem sanguinea et aquosa est.' Hippocrates.
807. asymon = al-aftimum Ar., angariacio = al-garikun.
8024. ' At vero hyems frigida est et humida . . .' Haly.

' Hyems vero pituitam in corpore adauget.' Hippocrates.
Section 1. pp. 81-83.

8lJG. Philip has here misread his MS. of Hispalensis and substituted
senectute' for 'siccitate', forcing him to recast the sentence. Com-
pare with p. 897.

Section m. pp. 83-87.

832S. ' Diducimus utique hominis corpusculum in partes quatuor,
caput, thoracem ventrem atque vesicam.' Diocles.

8325. signa. ' Vertigo, dolor capitis, superciliorum gravedo, murmur
aurium, stimulatio temporum, oculi matutino tempore lachrymant et
caligant, odoratus hebetatur, dentium gingivae atolluntur.' Diocles.

S32'', 'caput confestim evacuandum ducito.' Diocles.

84V esdentim is afsantin Ar. (wormwood).

841. 'Verum sumptis hyssopi aut orygani capitibus tritis, et in
aulula ebullitis cum passo, vel defruti hemina dimidiata, quibus os
jejunus abluito, atque quod pituita deducitur, gargarizato.' Diocles.

84*. '. . . Sinapi aqua mulsa calida maceratum in jejunio sorbere et
gargarizando a capite humorem deducere.' Diocles.

84". xii unguentis. See the Arabic text (p. 203).

84s. ' Ophtha'miae, glaucomata, aurium fissurae, strumae in cervice,

«73

cerebri tabes, gravedo, angina nocturna, teredines, vua, profluvium
capillorum, ulceratio capitis, dentium cruciatus.' Diodes.

84'*. 'Lingua crassescit, ejiciunt per sputa, vel salsa vel amara vel
biliosa, in lateribus ac scapulis dolores citra occasionem oriuntur,
oscedines crebrae, vigiliae, suffocationes, sitis ex somno, animus
tristior, algores pectoris, brachiorum et manuum tremor, infestant.'
Diodes.

84". ' Prosunt etiam jejuni vomitus.' Diodes.

g4i8-20f Not fromDiocles.

84s0. amissosus is anisoun, Ar.

8421. trans eugam is galengale.

84". ' Pleuritim, pulmoniariam, melancholiam, febres acutas, phreni-
tim veternum, et cum singultu ardorem (metuat).' Diodes.

84s5. 'Aristoteles instruensAlexandrumRegem inquit, frequentationes
pectinis super caput visum impedientes evertunt ad cutem, ne visui
obsint. Item inquit, aspectus rerum viridium in loco multae temperiei
visum corroborat. Item dixit, aspicere speculum tersum directum
et diu intueri super ipsum visum corroborat, et oculi defatigationem
removet. Item injunxit, post oculi defatigationem ingredi domum
obscuram non multae tenebrositatis, et intueri fenestras in quibus sit
aliquod parum viride, vel intueri aquam viridem, et submergere oculos
in ipsa. Item dixit, exercitatio legendi literas mediocres visum
corroborat, et oculorum sanitatem custodit.' Mesue, de egritudine
oculorum.

Razis, ad Almansorem, tr. iv, c. 22, has the following : ' Qui oculo-
rum volunt sanitatem custodire a sole estivo et pulvere atque fumo sibi •
cavere debent. Ne etiam colores albos vel radiosa semper inspiciant
valde observare . debent : ac ne unam rem sicut pavefactus semper
intueatur cavere debent. Litteras quoque, vel subtiles sculturas
nequaquam aspiciant. A multo preterea fletu et a longo dormitione
post comestionem omnino est abstinendum, neque diu est morandum
in loco ubi frigidus perflat ventus. A cibis etiam valde siccis, sicut
sunt lentes et res salse : atque frequenti coitu omnino cavere debent.
. . . Est preterea de eorum numero que oculos acuunt, aquam intrare
claram, atque per magnum spacium oculos in ea apertos tenere : hoc
enim eos claros facit et rigidos. Multotiens quoque corroborantur
oculi : cum aliquis librum incipit aspicere cujus litere non sunt sub-
tiles, et intendere ceperit quid in eo sit vel quid sit in picturis. Quod
autem conservat sanitatem et absterget : tuthia est cum succo sansuci
confecta. Sunt autem de his que oculos abstergunt, ut recentis feniculi
succus in oculis ponatur, vel collirium de malis granatis.'

8619"22 are taken from Razis, op. cit., tr. ii, c. 28 : ' Cujus oculi sunt
magni piger est. Cujus quoque oculi in profundo sunt positi, callidus
est et deceptor. Cujus oculi foris prominent, inverecundus est, et
loquax et stolidus.'

1590 T

274

87*. ' Post exiguum etiam cibum plenitas infestare videtur, inflationes,
eructuationes, universi corporis pallor, somni graves, lotia lurida, et
aegerrime emanantia, et circa pudenda tumores.' D.

87". ache is O. F. for parsley, anamag is neither Arabic nor
Persian. The meaning is ' fennel ', and it is probably a corruption of
some European word.

875. 'Sunt vero foeniculi apiique radices in vino albo odorato mace-
randae, unde jejunus in matutino quotidie duos cyathos, cum aqua
dauci, smyrnii, enulae campanae, quodcunque horum ad manum sit,
juxta enim singula juvant : cicerum quoque maceratorum aquam, si
cum vino potaverit, idem consequetur.' Diodes.

87s. ' Hydropem, lienis magnitudinem, hepatis dolorem, calculum,
renum afifectionem, lotii stillicidium, distentionem ventris.' Diodes.

Section n. pp. S7-98. de conservantibus sanitatem.

8730. Evidently a lacuna before utitur — i.e. assafoetida.

881. ' Medicamen ex nucibus eUficubus quod omnes venenosorum
animalium modos nocere prohibat. fy. nucum a duabus corticibus
excorticatarum partem imam, salis giandinosi, foliorum ruthe, am-
borum ana, sextam unius partis ficuum albarum, quantum ad predic-
torum sufficit commixtionem. Ex quibus, cum mixta fuerint, nucis fiat
similitudo et comedatur. Ouibus uti incipiat quecunque ne veneno
perimatur timet, et sumat ex ea etiam ante cibum suum : hie namque
est medicamen quod venenaexpellit.' Raz\s, ad A/mtinsorem, tr viii,c. 1.

Section o. pp. 89-94. de cibis.

9314. Avicenna (vol. ii, p. 363 ed. cit.) has a tract upon the subject,
de sirufto acetoso, founded on Galen.

9319. The Arabic text has Homer for the author of this sentiment.
Aristo is not mentioned.

93s6. Razis, tr. v, c. 7, recommends the following course : ' Oportet
crapulatum diu dormire ac postquam evigilaverit balneum ingredi, ubi
in loco sedeat temperato. Et postquam super ipsius caput aque tepide
multitudo fusa fuerit, exeat . . .' See also Haly, ii. 56, 63, 64, 65.

941. saldel is sandal wood.

94*. Arabic medicine lays great stress on habit, but I have not found
this particular recommendation.

Section p. pp. 94-6.

This section may be compared with Razis, ad Almansorem, tr. v,
cc. 60 and 61, which correspond generally but are not its source.

9425. mellis humidi ... in caule geldel. This unmeaning phrase
must be due to a fault in the Arabic text before Philip. A possible
emendation is ' in cavis gelidis '. It may be ' de celo cadens ad modum
roris' : see liber Saladin, f. 351 b. 2.
Section q. pp. 96, 97. de balneo.

This section seems to be the first account of the Hammam known.

*75

Avicenna (i. 2. 2-19) speaks of three chambers to the bath, the first
cooling and moistening, the second warming and moistening, the third
warming and drying— an arrangement more like the Roman system ;
his teaching being founded on Galen and Hippocrates.

971. Philip seems to have misunderstood his text. The hairdressing
and anointing comes in the regular course of the bath ; see p. 209.

973. unguento scesarino confecto de sandel et emleg. In
some of the Arabic texts the title ' Caesarian ' is applied to this soap.
Other Arabic texts give ' short ointment.' Note that the Arabic word
amlaj (myrobalan) is transliterated emleg.

976 bletes is an O. F. word.

The prescriptions that follow have suffered greatly both in the Latin
texts and in the Arabic, especially as to the quantities, but they may be
emended fairly satisfactorily. The weights and measures used are
commonly, rotula — rati — a. pound, dirh'em— drachm, and ankia (40
dirhems) — ounce. /

The receipt for the medium contains only, one mistake ; the propor-
tion of grape juice is one-tenth of what it should be. Some formulas
substitute the juice of sour apples for those of sweet.

In the first medicine Philip comes to grief over parsley water or
ocymum (eleorangam), and myrobalan {el egaman — amlaj, p. ioo2),
and he omits some words in line 9, which should read ' 1^ dr. of musk
and I dr. of ambergris '.

In the second medicine (p. ioo18) ' et galanga cubebis ' is an intrusion,
unless 'cubebis' is a shot at 'Kabuli' or black myrobalan. The
' caroble de Babilonia ' is cassia and ' virotis ' is myrtle. ' Rabarir ' is
not rhubarb, as Bacon explains it, but tabaslvr (bamboo manna), a silica
deposit in the joints of the bamboo, used as a tonic and aphrodisiac.

In the third medicine Philip gets his quantities right but does not
translate the names : ' emleg' is amlaj or myrobalans, and ' elileg' is
halileg, Ar. emblic myrobalan. ' Darsan cariole ' is cinnamon (darsm),
and ' nuce muscata ' nutmeg.

The text of the fourth medicine is very corrupt. There is no Arabic
for ' palmitum et ', which should be omitted, or for ' aqua salsa colata
bene' or 'cayrsen'. ' Effeti ' is afsantin (wormwood or absinthe).
This receipt varies very greatly from that of the ordinary texts, and
comes nearer to that in Or. 6421 (D). ' Fresh Ansaj juice 2 r., moist
Dodder juice 2 r., ' Sares ' or ' Bares ' juice 2 r., parsley juice \ r., endive
juice ip. Fresh leek juice 1 r., Fennel juice 1 r., Wormwood Tr.,
Fresh Hyssop Tr., and Sebestens jr.'

In the fifth medicine 'escines' is French lavender {stoechas), * ber-
forches ' barberries : ' deferat viridi ' and ' trifera viridis ' seem to be
doublets of an Arabic word which may mean camomile or orris root.
' Cimini ' is anisum (aniseed).

In the sixth medicine the text is again hopelessly corrupt. The

T 2

276

' colatura seminum contrariorum ' should be \ r. each of juice of fleawort
and quince seeds or cotton seeds — ' bazr qutuna ', Ar., and the ' uncia
de granis pini ' 3 oz. of gum tragacanth.

In the seventh medicine the quantities are wrong. ' Aretim ' is
darsin, a kind of cinnamon, ' amomo ' is cinnamon, kurfa, and ' cora-
wed ' is raond, al-rawand, rhubarb.

In the eighth medicine ' clavini ' is a corruption perhaps of darwani,
doronicum : and 1^ dr. each of three kinds of sandal-wood and of lak
are omitted.

In the ninth medicine the 'dactili Indici recentes mundati a granis
suis ' are tamarinds. In line 25, I oz. of oil of balsam is omitted. The
variant ' de luto smaragdi' in 1041 is the right reading.

Section s. p. 105. de vifieris.

io59-io610 is only found in Bacon's text and those founded upon it.

io612-io7". Avicenna, v, sum. 1, tract 1 (p. 257, vol. ii, ed. Ven.
1564), with a number of insignificant verbal alterations, close enough
to show that the extracts were made from a Latin translation and not
the Arabic text.

10723-30. Avicenna, Canon II, tr. 2, cap. 616 (vol. i, p. 375) ; the
ordinary texts finish here.

10730-34. These lines are also extracted from the same chapter of
Avicenna, with the exception of the words ' et multa alia . . . enarrare '.

Section t. pp. 108-10. de regimine medicine per astronomiam,

109s. in securfdo medietate. This should be amended to 'in
secunda mansione vel octava'.

Section N. pp. 157-63. de incantamentis.

1 5715. ' corrumptibili ' should probably be 'corporali '. Lines 19-21
are additions. Line 27 : the Vulgate text is ' recipiunt infans et mulier
pregnans' where 'infans' is an emendation, to agree with 'mulier
pregnans', but the original shows that the translator must have
mistaken the Arabic for ' mirror ' for ' woman ' and neglected the word
' polished '. The passage should be ' recipit visus et speculum politum '.

15810 sqq. The reading of these lines is due to Dr. Henry Bradley —
the text being read usually as ' a que ymiam sene ', Queynuan being
Keiwan, Saturn. It is, for instance, only from this section that we
learn that Homo is a term for Saturn. ' Que ymiam sene et a patre
sene ' is improved in some texts to ' imbriam ' and so on, only to get
further from the real meaning, which is ' by Saturn who is the elder
and father of all other planets '. ' Qui est magnus apparens in libertate '
applies to Jupiter evidently, but defies explanation : ' ad puteum flavum '
applies to the moon, but similarly can neither be amended or explained.

15910. ' humilitatem ' should probably be ' habilitatem ', as Vulgate.

16017. ' nodum ' is probably right ; 1. 18, ' circumstancium ' should be

277

' errantium ' as Vulgate text : 1. 25, the original has here a reference to
-the astrolabe ; I. 29, • insinuacionem ' should probably be ' insidia-
cionem '.

161 1-\ et quid . . . lapidearum, not in Vulgate text.

l6l1B. committitur . . . The passage is corrupt and is not in the
Arabic. The sense is that every compound grows under the influence
of one or more planets.

162'°. 'operacio Hermogenis' is not in the Arabic text. The
recipe in lines 27 sqq. is slightly involved; 'victoriam ejus qui domi-
natur in eis ' is ' the essence of the chief among them '. For ' racio '
read ' Homo ', which means Saturn, as also in line 33.

1631. The alternative 'Tauro ' is the correct reading. 1. 7, ' Homi-
nem ' is Saturn. 1. 11, ' planetarum edificancium ' needs emendation —
it means the fixed stars. After line 20 the translation differs from
any described Arabic tex t

1656. For classical analogues see Foerster, Scriptores physiognomici
I. viii. where the story is told of Zopirus and Socrates.

16536. Mistake for 'libro 3 auctorum' — printed by Foerster, ii. 1.

167-8. et sapiencie innuit paucitatem. Only found in this text :
extracted from Razis, ii. 26 : 'in ventre quoque et pectore pilorum
multitudo reperta sapientie innuit paucitatem '.

1688. ' Cujus oculi cito mobiles sunt et acute cernentes, deceptor est
et calidus, atque latro.' Razis, ii. 28.

16811. ' Preterea homines cum hoc habentes in oculis maculas rubeas
ut sanguis, aut albas, omnibus hominibus sunt deteriores et magis
deceptores.'

16827. Et similiter . . . est. Not in other texts. From Razis, ii. 30 :
'Cujus narium foramen valde sunt aperta irascibilis est.'

169". 'Cujus frons plana est, rugas non habens, litigiosus est et
commovens rixas.' Razis, ii. 31.

1698. ' Qui magnum habet os, gulosus est et audax.' Razis, ii. 32.

1699. 'Cujus magna sunt labia, stultus intelligitur et habes.' Razis,
ii. 32.

16916. 'Qui timpora inflata et venas arteriatas grossas, irascibilis
est.' Razis, ii. 32.

1702. ' Bonitas vocis stultitiam et paucam demonstrat sapientiam.'
Razis, ii. 35.

1704. Quoted by Albertus Magnus, de Anii/ialibus, i. 2. 26 in fine.

17021. ' Equalitas dorsi bonum est signum.' Razis, ii. 41.

17025. Cf. Razis ii. 43.

1721. Cf. Razis, ii. 50.

SUMMARY OF INTRODUCTORY
TREATISE

(p. i) This short and useful tract explains some obscure sayings
in the Secretum Secretorum which Aristotle wrote in his old age for
Alexander the Great ; it was made by brother Roger Bacon, of the
order of Minors, of his charity for the instruction of certain wise men.
A wise man who studies and discusses it thoroughly, together with the
notes which brother Roger has in many places added to the text, will
discover the deepest secrets of nature to which man or human invention
can attain, and thus be called in truth first of the world. Nor need
any one despair, since if he knows the natures of things, perspective,
and astronomy, those secrets cannot remain hidden from him. (Follow
chapter headings.) (p. 2) It is to be thought that the translator of this
book (called the Secret of Secrets of Aristotle or the book of the
Governance of Princes, Kings, and Lords) might have rendered many
words more accurately such as Mancia and Geomancia and Celimancia
and Incantacio and Carmen, which are neither good translations nor
consonant with religion. The fault is due to the ignorance of transla-
tors. ' Mancia ' means divination, as practised by magicians and
mathematicians (using the word as if derived from ' matesis ' — magic
which negatives free will). True mathematicians (from ' mathesi ',
teaching) judge differently, (p. 3) Mathematics includes four sciences,
Geometry, Arithmetic, Music, and Astrology, which contains Astrology,
judiciary and operative Astronomy. Cassiodorus is quoted. He then
quotes Evrardus with a reprimand for his ignorance of Greek quantities,
and finishes the chapter by explaining the belief of false mathematicians
in the power of the stars over free will.

Chapter 2, of true mathematicians, explains their position. They do
not presume necessity in anything open to the will, and do not attempt
to foretell all events, nor any with certainty, (p. 4) as this child will be
a good man or a bishop, if God wills. They forsee possibilities, know-
ing sufficient causes, but always assuming free will. Their art consists
in knowing the position of the planets in the signs of the zodiac, and
their relation to each other and the fixed stars, and so they can judge
of the influence they may have on mundane things. But God may
alter the event, and even the merits of a good Christian ; a poor old
woman by her prayers and merits may alter the course of nature, as
blessed Scolastica when St. Benedict was about to depart from her

279

prayed for a storm to delay him. And this alteration in the course of
nature may take place in animate bodies. The human body is chang-
ing every hour with the action of the various constellations and disposed
to various actions though not forced. Often the natural disposition
requires no forcing, (p. 5) but people do what their nature inclines them
to do. Just as a man does things in the company of his friends which
he would otherwise not have thought of doing, so the constellations
may strengthen his disposition, though they do not force him to do
anything. According to Avicenna, thought and working of the soul
produce various effects in the body like heat or cold. Kings and other
rulers should take note of this action on the soul by the habit of the
body as affected by the stars. If a true mathematician knew the exact
birth-date of any prince he could judge of his nature and qualities.
For all men follow their complexions. And if a king is of a choleric
complexion he will be naturally inclined to pride and anger, and war,
&c. And his councillors and kingdom will follow in his path, and
neighbouring kingdoms will also be disturbed. If he is of sanguine
complexion he will be humble and prudent and peaceful, &c. And so
on for the other complexions. And all who rule are swayed by their
complexions unless God ordains otherwise. But if they have good
advice from learned physicians skilled in astronomy, their evil com-
plexions can be changed for better, and they.be inclined to all good,
(p. 6) Chapter 3 is of the sayings and doings of false mathematicians
and demons. True and false mathematicians alike can do much good,
but the false think their results come of necessity. They also fall into
other errors, desiring the help of demons, making charms (carmina),
talismans (karacteres), and sacrifices, such as are described in their
wicked books or revealed to them by demons. Such books are the
Book of Adam, the Book of Moses, the Books of Solomon, the Books
of Aristotle, and of Hermes, which are not by them but by evil men,
and by ^hem many'are seduced. I have known very great people,
even educated princes, to study them. And demons appear to these
mathematicians in human form and otherwise, and say and do wonder-
ful things. Sometimes they appear in reflections, as on the polished
nails of virgin boys, and in basins and swords, and in the blade bone
of a ram, and other polished things, and show them all they ask.
And boys looking on these polished things see stolen goods, and to
where they have been taken, and by whom, and so on. But the
frenzy of these false mathematicians goes further, without the demons'
appearance, but to pure magic, (p. 7) and they do many things useful
to some and harmful to others, by the invisible aid of demons, God
permitting. Thus the geomancers make signs and figures in sand, and
believe they know all secrets, past, present, and future, and overseas
they sit in public places and are openly consulted, they pretending
that they work by consulting stars, so that many famous students

280

have been misled. And other magic arts in which the devils delude
them are hydromancy, aeromancy, and pyromancy. And people are
so misled, either because of their own infidelity, or that of the magicians,
or for other sins, as may be seen by many things that happen in these
times, as when people are bewitched, &c. And from these talismans
and charms and figures and magical doings come the errors of old
women, witches, &c. For the first were taught by magicians, and
parents teach their children, and the evil grows and will grow till
Antichrist comes. And many false teachers will precede Antichrist,
and teaching like the errors in philosophy begun fifteen years ago, or
the heretical doctrine taught, prepare people for Antichrist, who taught
by demons will fulfil (p. 8) all their evil desires, and prevent all good
and true.

Chapter 4, of the sayings and doings of true mathematicians. These
hold themselves aloof from all evil and know how to select times in
which the stars can assist nature, by God's disposition, to do great
things by nature and art, not using magic or old wives' charms, but the
grace given to philosophers. How far this grace extended we cannot
say, but would to God all Christians had as much. Philosophers like
Plato, Aristotle, and Avicenna were not idolaters, but worshipped God
like the Fathers from Adam to Moses. Aristotle had the cult of the
Trinity. Christian astronomers should pray to God and the saints,
and use figures of the cross, crucifix, Blessed Virgin, and St. Denys
(who was a great astronomer), and other special saints, and observe
due seasons. Thus a physician should expose his medicines to the
sky when favourable stars are above the horizon, and guard them from
unfavourable ones. The same should be done with food and drink,
(p. 9) Sick and insane persons should be exposed to favourable
constellations. By this way the mental and moral status can be
improved, as Artephius did. This course ought to be followed out
with kings and princes and prelates, not only for their own good, but
for that of their subjects. And many other things might be done for
public utility in this way which Aristotle describes in this book, but
secretly.

Chapter 5, of the true sciences with like names to the four false ones.
Geomancy is magic, like some kinds of aeromancy, and hydromancy,
and pyromancy. Other sciences of the same name are parts of
experimental science. According to Ptolemy, the science of prognosti-
cation is duplex, one by Astronomy which gives a judgement midway
between necessity and impossibility. Another, which considers future
alterations, Ptolemy calls Experimental Science, (p. 10) which was
much enlarged by Aratus. This science observes signs in the earth,
the air, and fire, i. e. the sphere of fire by which philosophers foretell
all future changes. The poets speak of this — Virgil, Servius his com-
mentator, Lucan, and others. Avicenna tells how a hedgehog showed

28l

a change of weather ; dolphins, rustling of the trees, and swelling of
waters also foretell it. Meteors and other appearances in the air, the
rainbow and haloes show changes in the air. Comets also have a great
significance, like that of 1264, which caused much disturbance in that
and the following years, and frightened all men. These comets follow
the motion of some planet or fixed star, (p. I l) like iron the magnet,
and they are generated in the sphere of fire, as Algazel teaches. There
are many signs of greater significance than these, such as the sight of
two or three suns or two or three moons at once. We can read of such
in Livy, or Orosius, or Augustine, and of the changes which followed.
Also there have been showers of milk and blood and many other things,
and springs of oil or blood have risen out of the earth, which have
preceded great changes. Eclipses also are to be considered in this
connexion. Astronomers consider the position of the sun and moon in
the signs, but experimental science considers the way in which the bene-
fit of light is cut off from the world.. There is a very great change,
especially in a total eclipse, the effect of which is described. One will
come sooner than astronomers predict. These effects are called by
Ptolemy •' secondaries of the stars ', and he says that a more accurate
judgement can beformed by them thanbythe stars themselves. Aristotle
and others, he said, depended more on it than on astronomy, (p. 12)
Considering then the etymology of these words geomancy, &c. It is
obvious that sound sciences, considering only natural objects, can be
found of geomancy, aeromancy, hydrornancy, and pyromancy. It was
these sciences that Aristotle wrote of, not the magical ones, but the
translator had no other terms to use in Latin.

Chapter 6 gives some instruction in astronomy which is necessary for
the understanding of the last chapter of the second part and the last
two of the third part. The universe is spherical as regards its con-
vexity, except the earth. The earth is naturally spherical, because it
lies in the centre of the universe, and in the concavity of the sphere of
water naturally, as it was in the beginning and will be in the end. The
waters were withdrawn to make it habitable so that, (p. 13) according
to Esdras, six parts of the earth are land and one water, agreeing with
Aristotle. The succeeding spheres are air, fire, the Moon, Mercury,
Venus, Sun, Mars, Jupiter, Saturn, Fixed Stars, Watery or ninth
heaven, Empyreum or tenth heaven, (p. 14) There are ten heavens,
and four spheres of elements : seven heavens of the planets, the eighth
of fixed stars, because they are always at the same distance from each
other. Each elemental sphere revolves less than that above it, the
earth not at all, water little, air more, fire, moved by the sphere of the
Moon, most. To understand the motion of the heavens we have to
imagine a number of circles. The first are the equinoctials. These
circles are in the eighth and ninth heaven. Another in the eighth
and ninth heaven, north and south, is called 'zodiac ' from the figures

282

of the stars in it. The names of these are Aries, Taurus, Gemini, &c,
(p. 15) twelve in number. Each sign has 30 degrees, 360 in the
whole, each degree is divided into 60 minutes, each of these into 60
seconds, each again into 60 thirds, and as much further as necessary.
The zodiac in the eighth heaven is called movable, that in the ninth
immovable, like the corresponding equinoctial, because the aqueous
heaven does not move. The sun moves in the zodiac in another
circle called the ecliptic, and never moves out of it, though other
planets do. The eighth heaven moves under the zodiac of the ninth
heaven, but only one degree every 100 years, so that its whole move-
ment will take 36,000 years, that is it will never be completed
because the universe will not last so long. The heaven of Saturn
revolves once every thirty years, Jupiter in twelve years, Mars in
two, the Sun in one, Venus and Mercury nearly the same, the Moon in
twenty-seven days eight hours. Their movement round the earth
is combined with this, thus the sun moves nearly a degree everyday in
its circuit.. Suppose it begins the day with the sun at a certain point
in the immovable zodiac, it is carried round the earth with it up to the
next sunshine, but it is not in the upper part of the sign but the lower,
because it moves not in a circle but on a sphere and does not finish
where it began. Thus if the sun and the point in the zodiac coincide
with the corresponding point in the eighth heaven, the eighth heaven
revolves round the earth quicker than the ninth, and so next day the
sun will be one degree further in the movable zodiac. The sun moves
by its motion to the east round the earth, and not by the motion of the
eighth sphere as the unskilful believe.

(p. 17) Chapter 7 treats of the properties of planets and signs and of
the six ways in which all things animate and inanimate are influenced
by them. The Moon is cold and moist, Mercury is indifferent, acting
in conjunction with other planets. Venus is warm and moist, yet rather
moist than warm. The Sun is warm and temperate, but its heat is not
destructive. Mars is over-warm and dry, and so harmful unless other
signs intervene to moderate its effects. Jupiter is warm and moist,
and the best after the Sun. Thus when it is in conjunction with the
Moon in the same sign it prevents laxative medicine taking effect.
Saturn is very bad and venomous, because it is cold and dry and the
cause of death. Yet it is sometimes useful, like scammony which is
a poisonous but useful drug. For some constellations are so favourable
that if they were not restrained by Saturn or Mars the world would perish
of too much good. The fixed stars are of the nature of one or other of
the planets, (p. 18) The qualities of the planets are modified by their
aspect to one another, by conjunction, i. e. when they are in the same
sign, by opposition, when they are half the sky distant, sextile aspect
when they are two signs distant, quarter aspect when three signs, and
trine aspect when four signs, (p. 19) Their effects are also modified by

a83

their approach to or recess from the earth. Their effects are also in-
creased or diminished in three ways according to their position in the
signs, that is under the signs in the eighth heaven, which is at an infinite
distance from them all except perhaps Saturn. Three signs are fire, three
earthly, three airy, and three watery ; fire is warm and dry, earth^cold
and dry, air warm and moist, water cold and moist. Take any sign, the
fifth and ninth from it will be of the same complexion. When a warm
planet is in a warm sign its heat is increased, in a cold one diminished.
No sign has warmth or cold, dryness or moisture, in its substance, but it
has the power of exciting these qualities in other things, (p. 20) Thus
wine, which is cold and moist in substance, warms and dries. Planets
in signs have five prerogatives : House, Exaltation, Triplicity, Face,
and Term. These are connected with each other; the House has five
times the importance of the term, Exaltation four, and so on. Each
planet has two houses except the Sun and Moon. Saturn has Capricorn
and Aquarius, and so on. Exaltation, &c, are not touched on in the
book. Some signs are masculine, others feminine, (p. 21) The Sun,
Mars, and Jupiter are masculine, the Moon, Venus, and Saturn feminine ,
Mercury is indifferent. The signs alternate, Aries masculine, Taurus
feminine, and so on. The House is sometimes considered as a division
of the heavens into twelve parts, from the E. horizon to the nadir
(angle of the earth) three houses, (p. 22) from these to the W. horizon
three, from these to the zenith three, and from these to the E. horizon
three. The first house is called the ascendant. In the figure there are
instructions for drawing up the birth diagram, and a note gives the
position in which planets are most powerful, (p. 23) The reader is
referred to Albumazar for a detailed study. Bacon then adds a note on
his famous medicine ' Inestimable Glory'. Mindful of the corruption
of his texts he refers readers to Pliny, Artephius, and to the De Acci-
dentibus Senectutis. Further, they must observe the thirteen conditions
laid down in the Antidotary. The virtue of the medicine lies in due
preparation, careful choice of substances, good proportions, and proper
mixing and irradiation from the stars, (p. 24) Students have endeavoured
to reduce all the elements in food to equality so as to prolong life, and
laid down the principles to be followed. But because of the great
labour and expense involved very few have gone far into the study.
Some however have succeeded, as we have written in our Experimental
Science, and we have seen one in our own times, who still lives, it is
believed, in Germany, and has papal letters to prove his age. Unguents
and potions may have a similar effect.

ADDENDA

THE ETHICS OF ARISTOTLE

Translated from the Arabic (B.M. Add. 7453, f. 75*)

The following are the ' Ethics of Aristotle ' which he had written
down in a book, and used to teach to Alexander : — Every human being
has certain needs, and for obtaining every need or object there is a cer-
tain way. Whoever strikes upon this way gains his object, and whoever
misses the way fails to obtain it. Man needs the good (or happiness)
of this world. And the means of obtaining it is reason, and reason is
of two kinds : natural and acquired. And learning (or acquired reason)
depends upon the soundness of the rational faculty (or natural reason)
which in its turn helps to form acquired judgement. And judgement,
or the power of thinking rightly, coupled with the acquired action or the
power of acting rightly, conduces to the clearness of perception. And
the only thing that restricts and disables reason is passion or desire.
And passion is of two kinds : instinctive, or that which is caused by the
hidden and latent faculties, and actual, or that which results from
apparent powers. The former resembles a latent or smouldering fire,
and the latter an open or flaming fire. And just as fire is inflamed
by the wind, so passion is inflamed by desire ; and as fire is put down
by stopping the air from reaching it, so passion is overpowered by
controlling desires. And desires can be controlled by means of sound
and effective reason. And the soundness of reason is known by its
power of distinguishing truths (or facts) from falsehoods, and its
effectiveness or strength is judged from its power of controlling the
desires and passions. Hence, as reason grows stronger, passions grow
weaker, and man progresses towards perfection, by which is meant the
power of thinking and acting rightly. And natural wisdom, or the
power of knowing the right, is not perfect without actual wisdom, or
the power of acting rightly. And when natural judgement preponderates
over natural passions, the latter have little power to influence man's
actions, except in case of his appetites, and these are regulated by
acquired reason (or judgement) and acquired actions (or the right way
of conducting oneself learnt afterwards).

And I have translated in this book some chapters on the advantages
of reasoning correctly, a faculty which helps a man throughout the

285

course of his life. And God alone helps us to do things rightly, and no
one has power and strength except Him.

When reason is perfected it assimilates and acids to itself good
morals and manners, as a healthy body assimilates and incorporates
with itself the food it takes. And morals in their turn nourish and
develop reason as food does the body. But when reason is imperfect
it rejects good morals and good manners, as a diseased body rejects
and fails to assimilate the food it takes, however healthy and nourish-
ing it may be. And if a person of vitiated mind acquires knowledge
and is taught good morals, the knowledge turns into sophistry and
ignorance, and good morals or virtues into bad morals and vices, even
as the nourishing and healthy food taken by a person of diseased body
turns into poison.

Hence I admire the wise man whose sound reason proceeds from his
sound mind, his sound judgement from his sound knowledge, his know-
ledge from his logical mode of thought, whose argument is tempered
with politeness and pertinence, whose good actions proceed from his
good principles, whose good conduct is the result of his good intentions,
whose liberality is the outcome of his generosity of disposition, whose
charity of true self-denial, and whose efforts are guided by moderation.

Again, that man is worthy of admiration who has acquired the
soundness of mind by means of his good character, keenness of intellect
through reasoning and investigation, correctness of judgement through
his experiences, truthfulness through culture, culture through hard
exertions, liber<d-mindedness through sympathy and discrimination,
perseverance and painstaking through his rigid piety.

But when desire and passions overcome reason, they make virtues
turn into vices : forbearance turns into grudging (or secret enmity),
knowledge into hypocrisy, wisdom into cunning, culture into boastful-
ness, eloquence into volubility, generosity into pride (and love of show),
economy into miserliness, forgiveness into cowardice. A man in this
condition thinks that the only health is the health of the body, and the
only knowledge is that of over-reaching and preying upon others, that
the only wealth is money, the only firmness is amassing and preserving
riches, and that the only power is that of overawing and treading
down mankind. And all these qualities lead their possessor further
away from happiness and safety and plunge him into misery and
destruction.

But when reason preponderates and rules over desire and passions,
the very vices turn into virtues : stupidity and dullness turn into gravity
and forbearance, impetuosity into ready wittedness, cunning into
wisdom, volubility into eloquence, inability to reply into dignified
taciturnity, brutality into civility, rashness into valour, timidity into
prudence, extravagance into liberality.

Hence the most blessed among mankind is he the greatest of whose

286

mental faculties is reason, the least of whose wealth is his knowledge,
who is decorated with art and ornamented with learning. Whose
abundance increases with his thanksgiving to God, and from whom
evils are averted by his praying to Him.

But, when a man is deprived of wisdom, no king can make him
exalted, and no treasures can make him rich. And whosoever is
without faith no teachings of the doctors and theologians can make
him a true believer.

A brave man resembles a lion, a cowardly bully a wolf, a cunning
person a fox, a fool a donkey. One who has neither exterior nor
interior beauty is like a weed, and he who possesses only personal beauty
but not mental and moral excellence is like the leopard ; one with an
ugly exterior, but inner excellence is like the almond. One who com-
bines in himself both the inner and the outer excellences is like the
melon of Damascus which is beautitul in colour and shape, fragrant of
smell, and sweet in taste.

No untruthful king deserves to be called a king, and no hypocritical
hermit merits the name of a hermit. No faithless brother is a brother.
No boastful giver deserves to be termed benevolent. A man of learn-
ing who does not benefit others with his knowledge is like a miser who
buries his treasures.

It is unworthy of a wise man to grieve at the occurrence of misfor-
tunes, for no one whose heart is occupied with sorrow can successfully
fight with evils.

He is not truly benevolent who shows kindness only to the good, but
he who is kind to all. He is really truthful who speaks the truth to
one who has been false to him, and honest is that man who keeps
faithful to one who has betrayed him. He is truly just who does justice
to one who has been unjust to him.

Likewise truly charitable is he who returns good for evil, forgives his
oppressor, and shows generosity to one who has been niggardly towards
him, who never forgets a kindness shown to him, and forgives and forgets
the evil done to him. Truly brave is he who pardons his enemy when
the latter is at his mercy, and who befriends all those in need of help.

Verily a wise man never feels ashamed of the obscurity of his birth
nor grieves on account of poverty.

A wise man seeks the nearness of God instead of that of kings, and
fears Him instead of his enemies. He envies no one, and seeks pre-
cedence over none. He desires neither the robes of a doctor nor the
sceptre of a ruler, nor the pomp of a courtier.

LE SECRE DE SECREZ

(Bibl. Nat. fr. 25407, ff. 173-196.)

The writer of this version of the Secret of Secrets is variously known as Piere
d'Abernun, Piere de Vernon and Piere de Peckham. The second is the name
by which he was formerly known, and under which he is treated of in the
Histoire litteraire de la France ; but as ' de Vernon ' is merely an arbitrary and
entirely unnecessary rendering of the ' de Abernun ' in 1. 2379 of the text it is
now no longer used.

Abernon ^or Abernun as it was written by the Normans is the old form of
Abenon, a commune of the canton of Orbec, in the ajrondissement of Lisieux.
The land in the eleventh century belonged to an old Norman family, a branch
of which followed the Conqueror to England and came into possession of estates
in Cambridgeshire and Surrey. We hear that Enguerand d'Abernon was
present at the founding of the Abbey of Savigny in 11 12. Piere probably lived
towards the middle of the thirteenth century, according to M. Paul Meyer who
treats, in his article on the French MSS. in Cambridge Romania, xv, p. 288),
of the possible identity of Piere d'Abernun and Piere de Peckham. This
identity is accepted by M. Gaston Paris and other critics ; it is based chiefly on
11. 2362-7 of this text, but the fact that the Abernon family is known to have
settled in England is of importance, and also the resemblance in language and
style of the two works, Le Secre de Secrez by Piere d'Abernun, and La Lumere
as Lais by Piere de Peckham. There are several MSS. of this latter poem in
England — two in Cambridge, and three in the British Museum — and it is said
to be of the thirteenth century.

Le Secre de Secrez has been sometimes assigned to a rather earlier date ;
Barbazon even fixed it so early as before the twelfth century, but the language,
as de la Rue pointed out, shows a later development of Anglo-Norman. The
manuscript is in the Bibliotheque Nationale in Paris, in a volume of pieces of
the twelfth and thirteenth centuries.

1 Primes saciez ke icest treitez [p. 367]

Est ' Le Secre de Secrez ' numez,

Ke Aristotle, le philosophe ydoine,

Le fiz Nichomache de Macedoine,

A sun deciple Alisandre, en bone fei,

Le grant, le fiz Phelippe le rei,

Le fist en sa graunt vielesce

Quant de cors esteit en fieblesce,

Pus qu'il ne pout pas travailler

Ne al rei Alisandre repeirer, 10

Pur reale bosoine atreiter

De sun deciple, k'aveit mult cher.

Kar Alisandre en fin l'ameit,

Kar graunz biens de lui aperneit,

Dunt suverein de sun cunseil esteit,
Kar prince e mestre le feseit
Des reaumes de tute sa gent
Pur sun tres noble entendement.

Cist Aristotle quant viel esteit

Sa vie en bien mener peneit ; 20

Entente mist e nuiz e jurs

Entur vertuz de bone murs.

Kar asez sout de philosophic,

De logike e de naturel clergie,

[p. 37]
Dunt tant come Aristotle vesquist.
2 Alisandre partut bien le fist

Line 1 Of the writing of this treatise. 9 Aristotle was too feeble to journey

to Alexander. 15 Alexander ruled by Aristotle's advice, and therefore became all
powerful.

1 f. 173 v° a.

f. 173 v° b.

288

E bien sun regne governeit

Par sun sein cunseil ke il useit,

Dunt partut victoire aveit,

Partut cunquist, come chies teneit, 30

Tuz les reaumes cum un feseit,

A lui entendant le mund esteit.

Aristotle mut espistles feseit [p. 38s]
De morautez, kar il desireit
Ke chescun bon fust endreit de sei
E endreit des autres, en bone fei.

Alisandre une epistle envea [p. 386]

De un respunse ke lui dona

Quant Alisandre aveit cunquis

Les Persiens, e trestut suzmis ; 40

Endreit de ceo si lui mandeit

Come oir purrez ore endreit.

' O noble mestre, governur de dreit,

A ta cointise mand orendreit

Ke jeo ai gent en Perse trove

De grant sen e grant sutifte,

Ke s'aforcent d'estudier

Coment sur autres pussent regner.

Dunt en purpos sui veirement

Trestuz occire icele gent ; 50

Dunt par vostre escrit nus mandez

•De ceste afere ke vus volez.'

[p. 38»]
Aristotle li remande en teu manere :
' Si vus poez ' fet-il ' changer la terre,
L'eir e les eues, e des2 citez
La disposition changer purrez,
Fetes, dunques, hardiement
De eus trestut vostre talent.
Si ceo nun, saciez de veir,
Si seignurie volez utre eus aveir
En bone manere e bonement,
Oez les deboneirement
E treitiez en amur la gent ;
E jeo vus afi certeinement
Ke, si si fetes, enseur seez
Ke de eus frez vos volentez,
E suget vus serrunt en bon amur
Par l'aide Deu, nostre Seignur,
E obeissant en amur vus serrunt,
E tuz voz comandemenz perferunt, 70
E si vus amerunt leaument
E frunt trestut vostre talent.

La victoire de eus issi averez
E en pes utre eus jegnerez.'

Alisandre, quant receu aveit [p. 3824 J
L'espistle k'Aristotle li enveeit,
Sulum sun cunseil pleinement
3 Feseit endreit de cele gent ;
Dunt les Persiens trestuz esteient 79
A sun empire, plus k'autre n'esteient,
De tuz les naciuns la gent
A tuz jurs plus obedient.

Aristotle plus li envea

Une epistle ou respuns dona

Alisandre de ceo ke li out

Mande avant, ceo ke lui plout,

Si come orendroit orrez

Si vostre entente bien i metez ;

Mes d'Alisandre le mandement

N'i truvai pas verraiement, 90

For come Aristotle lui ad tuche

En le espistle ki ad mande

A Alisandre generaument,

Dunt treite apres especiaument.

De ceste epistle si est la tenur: [p. 405J

' O glorius fiz empereiir,

Deu te cunferme, pur sa puissance,

En dreiture e en conuissance,

Vus meine de vertuz en veritez

E vus toille, pur ses poestez, 100

Tut vostre bestial talent,

E de tun regne doint aforcement

E de engin esluminement

4A lui servir a sun talent !

[p. 40l«]
' Cher sire, si vus plust entendre
Ne me dussez blamer ne reprendre
Ke ne vieng a vus a tun talent,
Kar saciez le, sire, veraiement,
Ke nel faz mie en desdein,
Einz est l'encheisun, seez certein, no
Pesantume d'age e fieblesce
Ke met mun cors en grant destresce
E me rent en tant nunpoer
Ke ne pus pas ver vus mover.

Mes5 la chose ke demandastes [p. 40n]
E de mei saver desirastes

Line 33 Aristotle wrote a letter of advice about the Persians. 37 Alexander's

letter about the Persians. 53 Aristotle'' s answer. 61 Alexander must use

kindness towards them, and they will become loyal. 75 Aristotle's advice was

followed with success. 83 Alexander again asked for counsel, but his letter is lost.
95 Aristotle's second letter. 108 He excuses himself for not waiting upon the

king. 1 15 Alexander's demand is very searching, but Aristotle must answer.

f. 174 r° a. 2 1. 55, des] MS. les. 3 f. 174 r° b. 4 f. 174 v° a.

1. 115, The rubricator has omitted the paragraph mark indicated by the scribe.

289

i3°

140

Est teu privete veraiement

K'a peine humeine entendement

Le purra suffrir a enquerre.

Coment dune par quel afere iao

Escrit en parchemin apertement?

Pust ceo k'enquerre vus apent

E a mei atreiter leaument

Saciez ke fort est veraiement,

Mes il me covient e sui en dette

De la respunse ke m'entremette,

E vus estes deu par raisun

Entendre la par discretiun ;

Kar si cest livre regardez

1 Ke vus envei. e estudiez,

E lisez volenters e sovent

Issi ke en eiez entendement

E pleinement eiez trestut conceu

Quanke est el livre contenu,

Sanz doute jeo crei veirement

Ke ja n'aura desturbement

Entre vus e ceo k'avez

De saver avant desirrez.

Kar Deu vus a done veirement

Tant grace e entendement

E vistesce d'engin e letrure

E de ma doctrine ausi la cure,

K'apris avez de mei avant.

Ke certein crei estre de taunt

Ke par vus meimes le conquerez.

E quanke'l i a bien entendrez,

E ceo primes aviez en desir

Saurez tut a tun pleisir ;

Kar de ta volente la fervence

Vus durra veie de science

A vostre purpos a venir

E a la fin de vostre desir

Sulum l'aie Nostre Seignur :

Deu nus doint de lui socur ! ' [p. 41s]

(O)re comence l'especiale
2Respunce apres la generale. [p. 4229]

Quatre reis sunt : li premer rei
Larges est a(s) suens e a sei ;
Li autre est aver endreit li
E endreit de ses s sugez ausi ;
Le tierz est aver endreit sei
E larges as suens en bone fei ;
Le quart vers sei ad la largesce
E vers ses sugez ad la destresce.
Les Lumbarz diseient, en bone fei,

150

160

Ke ceo n'est mie vice a rei
Estre endreit sei meimes aver
E largesce endreit des suens aver.

Les Indiens diseient ke bons est li rei
Ke aver est a(s) suens e a sei. 170

Les Persiens le cuntraire affermeient,
E le cuntraire as Indiens diseient,
E diseient ke rien ne vaut le rei
Si as suens n'est larges e a sei.

Mes entre trestuz veraiement

Peiir est, par mun jugement,

Le rei kicunke ceo seit

Ki a sei est larges e a suens estreit ;

Kar le regne a tel veraiement

Destruit ert tost subitement. 180

Pur ceo covient veraiement [p. 436]

4 De ceo enquere sutivement
De ces vices e vertuz,

E quels ert dreit large tenuz,

E quei seit nume dreit largesce

E quei avarice ki fet destresce,

E ou chiet en largesce errur,

E quel mal en vient a chief de tur

A celui ki ne fet largesce

Mes de ses biens fet destresce. 190

Dunt est a saver e seez certein [p. 439]
Ke quant la chose passe la maen
Cele chose est a reprover
Quant al main ne puet acorder.
E pur ceo ke fort est a hurter
Le dreit point de largesce aver
(E si est le meins ou plus leger
Par gast ou avarice a hanter)
Pur ceo est fort, saciez de veir,
Pure largesce a dreit saveir. aoo

[p. 43»]
Pur ceo, si volez largesce aver,
Regardez primes tun poer ;
Regarder ausi le tens devez
Des bosoignes e de necessitez,
E si devez regarder ensement
Deserte e merite de la gent.
Pur ceo devez vus doner

5 Sulum l'estente de tun poer

Line 127 Alexander ivill divine the secret. 139 For he has great insight.

155 The Treatise. 157 Of generosity and avarice. Four kinds of kings.

165 Which is the best kind ? 181 We must examine and find the nature of true

liberality. 191 Extremes are to be avoided. 201 Consider your means, the

needs, and the merits of those you help.

1 f. 174 v° b. 2 f. 175 r° a. s 1. 160, ses] MS. ces.
5 f. 175 v° a.

1590 U

f. 175 rp b.

290

A gent ke sunt dignes e unt mester

Si dreit largesce volez aver. 210

Kar saciez le verraiement

Ke celui ke fet autrement

Encuntre la riule pecche e mesprent

De largesce tut utrement.

Kar ki done a tel ki mester n'a

Ja merite de ceo n'aura ;

E ki ke dune a ces ki ne sunt mie

Dignes tut pert e fait folic ;

E ki utre mesure sun aveir

Done, saciez le de veir 220

K'al port amer tost avendra

De Poverte, ou arivera,

E a celui resemblera

Ke dune la victoire qu'il a

A ses enemis sanz respit.

Fous est cil ke si se vit.

Celui dunkes ki durra [p. 43M]

As bons quant mester serra,

Ke bosoigne unt en bone fei,

Celui est dreit large rei, 230

Kar a sei est large verraiement

E a ses sugez ensement.

Le regne a tel s'esforcera,

1 E quanke il comande fet serra.

Itel rei de auntiens loe fu,

Entempre e larges dit en vertu.

Le rei ke dune veraiement [p. 4327]

Les biens du regne inordeinement

A ces ke pas digne ne sunt

Ne d'autre part mester n'en unt 240

Celui est en verite

Del bien del people wastur nume

E del regne destriuur.

Dunt rien ne vaut tel governur,

Kar il est wastur en verite

E si est il a dreit nume,

Kar rien ne vaut, saciez sans dotance,

Al regne ke tient sa purveance.

E saciez ausi ke avarice [p. 4332]

Si est a rei tres grant vice, 250

Einz descovient en verite
A la reale majeste.

Si aucun rei dunkes a d'avarice
Ou de fole largesce la vice

Si se deit cunseiller utreement,

E purveer ententivement

Un leal humme e descret tenu,

Ke de muz seit eslu,

A ki deit utrement bailler

J Les bosoigne del reaume atreiter 260

E Paver despendre e governer

Si come verra mieuz espleiter.

O Alisandre, noble rei, [p. 447]

Fermement vus di, en bone fei,

Celui ki veut continuer

Seignurie utre poer,

E utre mesure veut tenir

Plus ke sun regne ne put suffrir,

Saciez ke teu rei destruera

E sanz doute destruit serra. 270

Pur ces uncore le vus di, [p. 4410]

E suvent l'avez de moi oi,
Ke d'avarice l'abatement
E de fole largesce ensement,
E aver largesce, come dis enceis,
Est joie e gloire des reis,
E si est ausi confermement
Des regnes pardurablement.
E saciez ke ceste chose avient
Quant rei ou prince se detient 280
E retreit sa main ke ne s'entremet
Des biens ke lui sunt suget,
! Ne ne lur vuet de rien grever ;
Itel rei puet a dreit regner.
Dunt jeo trovai escrit ades
8 De eel grant mestre Hermogenes
Ke la suveraine e verraie bunte,
E de veraie entendement clarte,
E si est plenierte de lei
E signe de perfection en rei, 290

La abstinence ver sugez aver
Ke rien ne preigne de lur aver.

[p. 44»]
Del regne de Chaldeus 1 encheisun
De tute la destruction
Fu en despenses, en verite,
La tresgraunt superfluity ;
Kar les despenses plus amunteient 4
Ke les rentes des citez ne feseient,
E quant rentes et despenses faillirent
Les reis lur meins estendirent 300

As choses e as rentes utreement

Line 227 The truly generous king. 237 The false generosity of a king.

249 Avarice is a great vice. 253 An avaricious or spendthrift king should depute
a wise man to spend money. 279 The truly generous king respects the rights of

his subjects. 289 So says Hermogenes. 293 The cause of the downfall of

the Chaldeans.

1 f. 175 v° b. 2 f. 176 r° a. 3 f. 176 r° b.

MS. amunterunt.

4 I. 297, amunteient]

291

Des sugez torcenusement.

[p. 4422]
Les sugez dunkes pur le tort grant
Crierent a Deu le tut puissant,
Ki vent e tempeste i envea
Ke tres fierement les turmenta,
E grant poeple tost cuntre eus leva
E lur nun de terre del' tut osta,
E si ne fu ceo ke Deu si out mis
Le regne destriut fust a tut dis. 310

Saciez le dune ke sanz aver [p. 4429]
1 Ne puet le people pas lunc durer,

Ne saunz

Ne puet rei regne governer.

Pur ceo fet, en verity,

A eschivre superfluite

E d'espenses trop habundance ;

Ke si le fet ne fet pas enfaunce.

[p. 4432]
Pur ceo covient temperance aver
Ki veut largesce purchacer, 320

Kar trop e folement duner
Fet a eschivre et reprover.
E si est de largece la sustenance
Volentiers pardunersanz dotance. [451]
Ne ne fet des privetez d'autrui
Ne des secrez enquere, saciez de fi ;
Ne ne fet pas a remenbrer
Chose donee ne a rehercer ;
E si est de bunte e vertu [p. 45:;]

Renumbrer ceo k'est avenu, 330

E tort volentiers relesser,
E honurables honurer.
E si deit ausi a simple gent
Aidier debonerement ;
As innocens si 2 deit suvenir,
A lur defautes paremplir.
Respundre deit benignement
3 A salutacion de la gent,
E sa lange deit refrener,
E tort a tens dissumuler, 340

E feindre de fol la folie
Ausi cum ne la sache mie.

Enseigne vus ai en bone fei [p. 459]
Ceo ke avant enseigner solei
Tuz jurs, e en vostre quor, seigner,
Bien sai nel volez oblier ;

Pur ceo m'afi veraiement
Ke vus tiegnez ces ducement,
E .vos veies e fetz tenez
E si en estes esluminez
E si avez science e clergie
A vus governer tote ta vie.

35°

Nepurquant, vus di, sapience [p. 45,s]

Naturele enbrechie science.

E meske ja n'usse dit ceo k'est avant

Fors sus le sen ke est ensivant

Enfin vus suffisera asez

A tuz voz eovres ke ferez.

Saciez dune k'entendement [p. 4519]

Est chief de governement, 360

Sante del alme, e gardein

Des vertuz, seez certein,

E si est espiur des pecchez,

4 Kar en li regardum, bien le sacez,

Les maus ke sunt a despire

E les biens ke devum eslire.

II est des vertuz nesance,

E si est racine, sanz doutance,

Des duns ke sunt a preiser

E honurables sanz reprover ; 370

E si en est veraiement

De tuz biens premier estrument. :

[p. 45M]
Entendement, saciez, sanz blame
Est desir de bone fame,
E ki de bone fame est desirus
Bons ert a tuz e glorius ;
E ki la desire feintement,
Saciez le veraiement,
Par infamie ert confundu
E par esclandre ert viel tenu. 380

Saciez dune ke principaument

Est fame eslue en governement,

Kar regne pur sei n'est desirez,

Einz est pur bone fame saciez ;

Dune est, saciez, comencement

De sapience e d'entendement

Desir de bone fame en vie,

K'est cunquis par regne e seignurie ;

E celui ke purchace autrement

5 Regne ou seignurie, veraiement 390

Pur bone fame ne cunquert mie,

Mes fait utreement par envie.

[p. 46i]
D'envie est mencunge engendree

Line 315 Avoid extravagance, therefore. 325 Of other conduct befitting

a king. 343 You have learning. 353 And also natural wisdom, which is

better. 359 Of understanding. 373 Of good fame. 381 Empire is.

coveted for the sake of renown. 393 The offspring of envy.

1 f. 176 v° a. 2 1. 335, si] MS. li. 3 f. 176 v° b.

5 f. 177 r° b.

U 2

* f. 177 r'' a.

293

K/est racine de chose reprovee

E si est matire entirement

De vices, saciez veraiement :

Kar envie engendre detractiun,

Detractiun hange engendre en sun,

Hange engendre tort suvent,

Tort inobedience ensement, 400

Inobedience ire sanz dutance,

E ire engendre repugnance

E repugnance engendre enemistez

E enemistez bataille asez,

Bataille la lei tute defet,

Les citez destruit par grant forfet,

K'est contraire a nature sanz dutance,

E ki ke fet a nature repugnaunce

Tut l'oure, saciez vereiment,

Destruit trestut outreement. 410

Estudiez dunkes e amez [p. 4610]

E le desir de bone fame eiez.
Kar le desir de bone fame
Estreit verite sanz blame.
Verite est racine, sanz fable,

1 E matire de tuz biens aloable :
Kar contrafre est a mencunge pure
E si engendre desir de dreiture,
Dreiture engendre afiance,

Afiance largesce sanz enfance, 420

Largesce fet especiaute,

Especiaute fet amiste,

Amiste engendre en ceste vie

Dreit cunseil e bone aie.

Par ceo saciez ke le mund fu

Ordine e tut conceu

E la lei establie a gent

Ke a reison e a nature apent ;

Pur ceo desir de governement [p. 4G17]

Pur bone fame aver leaument 430

Est veraiement loable

E bien ke est en fin durable.

[p. 46»]
O Alisandre, k'estes de ma doctrine
Enseigne e enbeu en ta petrine,
Restreignez en tei les apetiz
Ke vienent de charneus deliz,
Kar teus appetiz l'alme decline
As corruptibles volentez, sanz fausine,
Bestiales, saunz descretion
Ou purveance ne vient en reisun, 440
Mes el cors corruptible veraiement

2 Ert alue, e rendra dolent

Le incorruptible entendement ;
Si en irra l'afere malement.

[p. 46» ]
Saciez dunke ke l'aforcement
Ke vint de delit charneument
Si engendre charnel amur,
E amur avarice a chief de tur,
E pus engendre avarice apres
Le desir de divices aver ades, 450
E eel desir de divices tant amunte
Ke fet un humme estre sanz hunte,
E estre sanz hunte veraiement
Engendre fole emprise suvent ;
Fole emprise desleaute met en fin
E de desleaute vient larecin,
De larecin est esclandre engendre,
De laquele si nest cheitivete
Ke desuz met humme en ceste vie
E defet des bons la cumpaignie, 460
E met le cors a destructiun,
Ka(r) a nature est contraire e a reisun.

A rei covient premierement, [p. 478]

Quant a sei meimes principaument,

Ke en bone fame en verite

Seit sun nun despeople,

E k'en sapience seit loable,

SE k'ases hummes seit resunable

E k'a eus paroge sagement,

Kar saciez le veraiement 470

Ke dune serra de eus honure

E par ceo cremu e doute ;

Kar de ceo ert dute ki s'eloquence

Veit, e entent sa sapience

De tuz, saciez verraiement.

E si puet en legierement [p. 47u]

Par certeins signes bien saver

E legierement apercever

En rei le quel, sen ou folie,

Ert en li la seignurie. 480

Kar saciez ke ol est digne rei

Ke sun regne sumet a la Deu lei ;

Seignurie aura utre la gent

E regnera honurablement.

Mes celui ke la lei Deu sumet

E fet a sun regne suget,

Celi a (a) verite sanz respit

Trespasse, si ad en despit

Sa lei, e ki en despit a

Lei de verite en despit serra 490

De tuz, si ert condempne

Line 41 1 The offspring of the desire for good fame. 433 Of the indulgence

of the appetites. 445 Offspring of the indulgence of the appetites. 463 The

king must be renowned for wisdom. 481 Of the religion of a king.

1 f. 177 v° a.

2 f. 177 v° b.

3 f. 178 i°a.

293

En la lei, saciez, de verite.

[p. 47«]
Derechief vus di ke la sage gent

1 De philosophic e d'entendement,
Ke lur divinite parleient

E de ceo apertement diseient

Ke reale majeste avient

E en dreiture le covient

Reales constituciuns aver,

E a ceo sanz feintise acorder, 500

Ne mie en feintise d'aparance

Mes dreit en aperte fesance,

Ke tuz veient e seient certein

K'il dute Deu le suverain,

E k'il veient trestuz par tant

Ke suget seit al Tut-Puissant ;

E par itant en bone fei

Duterunt e honurrunt lur rei

Quant il le veient Deu douter

E en tutes maneres honurer. 510

Mes si sa religiun sulement [p. il-7]
Seit en aparance devant la gent,
E seit en eovre maufesant,
De Deu ert reprove par itant
E serra en despit de gent1
E defamez en ert veraiement ;
Kar fort est malement overer
E 1'ovre al people dune celer.
L'empire a tel e de gloire 1'onur

2 Ert ennienti a chief de tur. 520

Ke volez vus ke plus en die ? [p. 481]
N'est pris ne tresor en ceste vie
Ke pust el siecle tant valer
Come fet de bone fame aver.

Ensurketut a rei apent, [p. 48c]

Saciez le veraiement,

Les sires des leis honurer,

Religius en reverence aver,

Les sages eshaucer

E ovek eus treiter dutes muver 530

E honestes questiuns demander,

E de eus aprendre dunke coment

Respundre pust enseurement.

Les plus sages e les plus nobles deit

Plus honurer ; sulum ceo ke veit

K'a chescun estait apent

Les deit honurer veirement.

[p. 48»]
Ensurketut covient rei penser
Coment pust sagement arester,
As cas ke puissent avenir, 540

Ke de plus legier le pust suffrir ;
Purver se deit sagement
K'eschape de ennui legierement.

E si apent a rei, devez saver, [p. 48,5J
Sur tute rien pitie aver,

3 E remuer deit le movement
D'irus corage utrement,

Ke depurveuement, sanz deliverance,
Ne se deit mie en male fesance.
Sun errur deit reisunablement 550
Conustre e repeler sagement,
Kar suvereine sapience est a rei
A dreit governer meimes sei.

[p. 48»]
Quant rei veit dune k*est bien a fere,
Ou profitable chose que seit a fere,
Face le o discresciun,
Ne mie trop tart mes en reisun,
Ne trop tost, ke veu ne seit
Trop hastif ne lent en sun dreit.

[p. 48«]
L saciez ausi en verite 560

K'il avient a reale majeste
Estre vestu honurablement,
E tuz jurs o bel apparaillement
De chiers e de beau vestement
E des plus estranges ensement
Se deit entre la gent apparer,
Ke en beaute lesautres pustsurmunter,
Kar bien saciez k'a rei apent,
Pur sun poer ke ad utre gent,
Les autresen tuz poinzsurmunter 570
Ne vus dei pas iceo celer,

4 Par unt sa dignete seit enbelie ;
E ke sa poeste ne seit blemie
Chescun li face en sa science,
Come a rei, due reverence.
D'autre part apent a rei

Aver facunde sanz desrei

Haute, e la voiz haute e clere,

Ke mut profite a grant manere

En tens quant bataille avient, 580

Kar en teu tens haut parler covient.

[p. 49*]
O Alisandre, kar ore m'entendez :
Bele chose e honurable est, saciez,

Line 500 // must be genuine in word and deed. 508 Then will the people

honour him. 511 A feigned piety will only bring him into contempt. 525 Of

honouring the wise. 538 Of foresight. 544 Of self control. 560 Of rich

apparel. 576 The king must speak well and clearly. 582 Of being spare of

speech.

f. 178 r° b. 2 f. 178 v° a. s f. 178 v» b.

179 r° a.

294

A rei trop parler desporter

Fors quant il veit ke seit mester.

Kar mieuz vaut ke gent eient desir

La eloquence de lui o'ir

K'estre, saciez de verite,

De ses paroles trop asarcie ;

Kar des orailles la saultc 590

Le corage ensarzit, en verite.

Si ne vendrunt, en bone fei,

La gent sovent pur ver tel rei.

D'autre part a rei apent [p. 499]

K'il ne vienge pas trop suvent
Ne ne hante trop suvent mie
De ses sugez la cumpaignie,

1 De viles persones numeement ;
Kar teu chose pas a rei n'apent,

Kar trop familierte a gent 600

Despit engendre de humme sovent.

Pur ceo est bele veirement [p. 4915]

La costume de Indiene gent

Del regne en la dispositiun

E del rei l'ordinatiun

K'avient issi establiez

Ke le rei en l'an une feiz

S'aparrait entre tute sa gent

Od precius e real vestement,

Od gent armez trop fierement, 610

A sun destrier asis noblement,

Des armes tresbel aiirne ;

E pus apres unt comande

Le people luinz aukes ester,

Les nobles baruns aprecher

Al rei. ki soleit dunkes treiter

Des granz bosoignes a espleiter,

Les aventures esclarir e mustrer,

E les bosoignes parfurnier,

E quanke al regne e a la gent 620

Apendist demustrer leaument.

Si soleit en eel jur le rei [p. 4923]

Doner granz duns, en bone fei ;

2 E ces ki ne furent pas trop copable
Delivra de prisun, sanz fable,

E ces ki esteient de charge grevez

Par lui sunt eel jur relevez.

E mult des eovres feseit de pitie

A icel jur en verite.

[p. 492C]
630

Le rei, apres ceo, se sereit,

E un des princes se levereit,

Ke plus fu sages e habundance

Eust en parole, sanz enfance.

E s'aforcera a preiser

Le rei a sun honur eshaucier,

E rendra graces al glorius De

Ke le regne ad si ordene,

E de si sage rei ausi

Par unt lur pais est enbeli,

E k'ad fet Indiene gent 640

Au rei acordant e obedient,

E ke les ad issi conferme

Ke sun d'un quor, dunt sunt loe.

[p. 49s4]
Puis, apres ceo ke ad Deu loez
E le rei en honur preisez,
S'en turne a la gent loer
E lur bones murs numbrer
Pur atrere lur bone voilance ;
Si les amene sanz dotance
3 Par ensample e par raisun, 650

Pur mover lur discretiun,
A humilite e obedience
E a amur del rei e reverence.

Pur ceo tut le people apres [p. 504]

Estudia coment loer ades

Pust le rei, a sun nun eshaucer,

E ses bones eovres recunter ;

E chescun dunkes endreit sei

Prea pur la vie le rei,

E par les cites e les meignees 660

Ses eovres e sen furent cuntees.

[p. 50']
E pur ceo enseignerent, sanz dutance,
Lur enfanz e treiterent de enfance
Ke le rei dussent amer,
Obeir, duter e honurer.
En ceste manere ert publie
E acrestra en verite
La fame le rei certeinement
En secre e apertement.

D'autre * part costume esteit

[p. 5011]
670

Les mals fesanz, quant tens sereit,

Line 594 Of over-familiarity. 602 Of the custom of the Indians in this

connexion. 607 The king appeared among his people once a year. 616 He

spoke of state-matters, 622 gave gifts, 624 released prisoners . and did

other deeds of mercy. 630 Then a noble spoke in praise of the king, 644 and

of the people. 654 The people then praised the king among themselves, 662

and taught their children to honour him. 670 Traitors and malefactors, too.

were punished.

1 f. 179 r° b.

2 f. 179 v° a.
4 1. 670, sign omitted as in 1. 115, &c.

8 f. 179 v° b.

«95

E les feluns le rei punir
E, sulum lei, vie tolir,
Ke les uns fussent chastiez
E les autres par ceo amendez.

1 A eel tens soleient alegier [p. 5014]
La gent de truages paer ;

E as marchanz grace soleient fere

Ke converserent en cele terre,

De lur rentes partie relesserent 680

E lur meiz e eus garderent

E defendirent. Dunt de Inde le nun

Poplie mut est ; par cele raisun

Marchanz par tut i acurent,

E la gent de la terre les honurent

E receivent, e gainent citeins

Riches e povres e les foreins,

E de ceo vient en verite

Ke la rente le rei est enoite.

[p. 50"]
Par ceo fet a eschivre en terre 690
Marchant corocer ou tort fere,
Kar il portent fame de gent
Par le sieecle utreement.
Pur ceo a chescun sulum ke e'est
Est a rendre ceo ke suen est,
Kar issi serrunt les citez
Garniz e rentes multipliez,
E si acrestera, en bone fei,
L'onur e la gloire le rei ;
Si serrunt ses enemis continuament 700
Rebute e confus ensement.

2 Dunt si en teu manere vivez
E sur les autres issi regnez,
En peis e seurement vendrez
A voz desirs e volentez.

O Alisandre, ne desirez mie [p. 5031]

Choses corruptibles en ceste vie

E ke passent legierement,

Ke lesser covient subitement ;

Mes desirez richesce estable 710

E la vie ke n'est pas changable

E le regne k'est pardurable

Ou joie ad e gloire durable.

Voz pehsees dune adrescez [p. 5034]
E tuz jurs en biens remenez.
Dreite homesce en vus eez
E glorius en Deu vus rendez.

La vie de bestes eschivez,

Par reisun menez tes volentez.

Par manasces ne par demustrance 720

Ne seez pas cruel, kar e'est enfance ; i

Dur a esparnier ne seez

A ces dunt victoire avez.

[p. 51»!
Pensez des choses k'est a venir
E de cas ke pust survenir,
Kar vus ne poez pas saver
Quei le jur a venir puet engendrer.3

[p. 51«]
4 Voz desirs ke vienent ne sivez mie
En beivres ne en mangerie,
Ne en dormirdejurs, n'en lecherie, 730
Kar saciez ke e'est male vie.

[p. 516]
Pur ceo, Emperur, reisun vus prie
Ke femmes ne purgisez mie,
Kar teu chose est en verite
A pore dreit une propriete ;
Queu chose dune ou gloire aurez
Quant teu vice averez haunts
Ke de beste est propriete
Ke reisun n'unt en verite ?

[p. 51»»]
740

Ore me creez seurement

Ke teu trespas veraiement

Fet la gent enfeminez,

Dunt mal apres en est engendrez

Saciez k'a emperur apent [p. 18]

Privez aver de lele gent

Od lesquels dune parlera

Quant en enui aucun serra,

Od tute manere d'estrument

Sulum le delit k'eiment la gent ;

Kar l'alme d'umme natureument 750

Se delite en estrument,

Kar les sens dunkes se reposent,

Pensers e curiosite forclosent,

5 E, saciez ceo, jeo vus an"

Ke le cors en ert aviguri.

Si vus avez dune le voleir

En ceo pur vus deliter,

Itele vie au plus demenez

Treis jurs ou katre ou come verrez

Ke mieuz seit ; e plus honeste 760

Est ke seit fet en privete.

Line 678 Graces were conceded to merchants. 690 Of the treatment of

merchants. 706 Of the desire for earthly things. 720 Be not cruel.

724 Think of the morrow. 728 Do not indulge the passion of the moment.

744 Of the diversion of a king. 760 It is better that it should be done in secret.

1 f. 180 r° a.

f. 180 r° b.
4 f. 180 v° a.

3 1. 727, engendrer] MS. engendrir.
5 f. 180 v° b.

296

[p. 51"]
E quant vus en ccst solaz scrrez
Lc beivre aidunc desportez,
E lessez autrcs a covenir
Dc beivre quant lur vient a pleisir;
En corage corocicz vus feinez,
Kar dune aparcever purrez
Mute choses e oir
E secrez ke pusscnt avenir.
Mes ceste chose soven t pas fet ne seit 770
Mes dous fiez ou trcis en l'an tut dreit.

Entur vus de ta meisnee eiez [p. 521]

Lc plus especiaus ke vus avez,

Ke dire vus pussent entrehet

De choses k'en tun regne sunt fet,

E ke choses ausi ke sunt cuntez

Par tun regne enquere pussez.

Entredeus travaus honorez [p. 525J
Les sages e ces ke verrez
1 Ke 2 par deserte honurer devez, 780
E chescun en sun estait tenez.

Un hui a tun manger preez, [p. 527]

Un autre demein ki vus volez ;

Un hui a vus atreez,

Un autre demain ausi le frez

E sulum chescun i degre

Chescun seit de vus honure.

N'el ne seit de ta noble gent

Ke de ta largesce ne s'en sent,

E a tuz perge la bunte 790

De vostre reale majeste,

E la noblesce a chescun sage

Perge de tun liberal corage.

[p. 5212]
Entre les autres choses veirement
Saciez k'a chescun rei apent
Descretiun e contenance aver ;
De trop rire se deit desporter,
Kar trop rire, saciez verraiement,
Tout reverence de la gent
E vielesce sout engendrer, 800

Pur ceo fet bien a desporter.

Ensurketut devez saver [p. 52'°]

Ke le rei la gent plus honurer

Deit en sa curt, veraiement,

E en consitoire ensement fp. 52*1]

3 Plus k'aillurs ; kar dune apent
Al rei fees fere dreit a la gent
K'aillurs sunt a tort grevez,

La deivent estre relevez ; 809

Dunt si les riches as autres funt (tort)
La covient aver resort ;
Dunt les nobles e hauz sunt a punir
Ou la gent del people covient morir.

Dune est bien aver rigur, [p. 5224]

E cuntinance garder, sanz folur,

Issi ke seit entre le rei

E ses sugez, sanz desrei,

Difference e destincteisun

Entre persones, kar e'est reisun ;

Kar escrit est en verite 820

El livre Esculape nume

Ke le rei est mut a preiser [p. 5227]

E si fet ausi mut a amer

Ke resemble al egle en ceste vie

Ke sur tuz oiseaus ad seignurie,

Ne mie celui k'al oiselet

Resemble, ke li est suget.

Pur ceo ki k'en la cort le rei [p. 522:']
Ou en sa presence fet un desrei
Ou tort ou chose ke n'est a fere, 830
A regarder est a enquere

4 Coment il feseit itel damage ;
Encerchier deit um sun corage
Si en juant le fet solement
Pur solacer e reheiter la gent,
Ou en despit de ta dignete

E en deshonur de ta reaute.

Si en giu seit fet solement

Pardone seit legierement ;

Si ceo seit feit par felonie 840

Dreit est ke perde la vie.

O Alisandre, seez certein [p. 53s]

Ke obedience a soverein

En katre choses dreit se estent :

En religiun e amur ensement,

Ep curteisie e reverence.

Saciez ke e'est grant science.

Line 762 Feign only to drink, but encourage others to do so. 770 Such

things should be done seldom. 772 Have friends near you to report the doings

and sayings of the people. 778 Of honouring men as they deserve. 788 Let

every noble feel your graciousness. 794 Of immoderate laughter. 802 Of the

king's court. 814 Of circumstance and ceremony. 828 Permit no disorder in
the court. 831 See if a disturbance be made in jest or not, 838 and

punish accordingly. 842 Four causes of obedience to a king.

1 f. 181 r° a.

1. 780, Ke] MS. Kar.

f. 1!

4 f. 181 v°a.

297

Alisandre, a vus cunvertez [p. 535]
Les corages as sugez ke vus avez ;
Lur trespas e lur tort ostez. 850

A la gent matire pas ne donez
Ke mal pussent parler de vus,
Kar le pueple tot a estrus,
Quant mal de vus dire purreit,
De legier cuntre vus serreit.
Continez vus dune issi, cheir sire,
Ke mal ne pussent cuntre vus dire
1 E par taut, bien le saciez,
Tut lur malfere eschiverez.

[p. 5810]
Ensurketut saciez de verite 860

Ke descretiun e meurte
Gloire est de dignete en vie ;
E reverence de seignurie,
Saciez le certeinement
Ke e'est del regne eshaucement.

[p. 53"]
E saciez ke sovereine prudence
Est k'enhabite ta reverence
Es quors des sugez plus k'amur,
Kar escrit est e leu en autur [p. 5318]
Ke le rei en regne par sun afere 870
Est come la pluie ki chiet en terre,
Laquele est la Deu grace en sun
Del ciel, e de terre beneicun,
Vie as vivanz sanz doutance,
Es si est a tuz aidaunce,
Kar par pluie vient esperaunce
As marchanz e lur aidance.
En pluie sovent toneirs vienent,
E fudres sovent ausi encheient,
En riveres fet cretine sovent, 880

Les russeaus s'en enflent ensement,
E mut avienent, les mers fremissent,
Par quei mut vivanz perissent.

[p. 5325]
- Nepurquant teus maus k'avienent
Ne desturbent pas home ne detienent
K'il ne louent le glorius De
Del ciel en sa majeste,
Ki les signes de grace recorde
E ses duns de misericorde.
Kar par la pluie est vivifie 890

Quanke nest en terre engendre,

Les arbres burjunent par tant,
En verdurs sa beneigon espaunt ;
E pur ceo loent Deu la gent
E mettent en obli veirement
Les mals ke suffrient avant
Pur le bien ke en vient tres grant.

Le rei ausi resemble vent [p. 53s1]

Ke Deu nus enveit e estent

Del tresor de sa grant merci ; 900

Les nues nus enveit par li,

Les blez en cressent e arbres ausi,

Les fruz en sunt enmeuri,

L'espirit sa force reprent,

E ewe desiree en rent ;

As nagianz fet grant bien le vent,

Kar aperte vie en mer lur rent,

E mut des biens en vienent ausi

Ke tut ne puet estre retreit ici.

3 E ausi en vienent sanz dutance 910
Mut de mals e grant desturbance ;
Divers peril en vient sovent

En terre e en mer ensement,
Dulurs ameint dedenz e dehors,
D'omme en tempeste perit le cors ;
Corruptiun en l'eir est engendre,
E norit venim en verite
E autre mals k'en vienent asez
Ke pas ne poent ore estre cuntez.

E meske home le creatur 920

Deprie, Deu nostre Seignur,

De oster le mal ke de vent vient,

Ja de plus tart ne le sustient

E sun curs e ordre ausi,

Sulum ceo k'avant out establi,

Kar sa sapience vereiement

En ordre e en peis ensement

Tutes choses ad destine

E establi, en verite,

K'a ses serf servent leaument ; 930

E ceo li vient veraiement

De sa tres noble e grant merci

E de la tresgrant bunte de li.

Meimes l'ensample en verite [p. 5417]
Troverez de yver e d'este :

4 L'un est chaud e l'autre freit,
Les queus la sapience Deu tut dreit

Line 848 Win the hearts of your people. 851 Give them no opportunity of

speaking ill of you. 866 Of the fear of the king. 869 The king is likened to

rain, 872 which is a blessing 879 and a curse. 884 Yet people praise

God for it. 898 The king is likened to wind, 921 which bnngs good

910 and evil. 920 Men pray for the evil to be removed. 923 But the course

of the universe is ordained and unchanged. 934 The king is likened to summer

and winter.

1 f. 181 v° b.

- f. 182 r° a.

3 1". 182 r° b.

4 f. 182 v° a.

29$

Par sa tres grant purveance

Establi tuz jurs sanz faillancc

Pour natureu choses engendrer, 940

Nurir, mener pur durer ;

E mut des mals en vienent nepurkant

E morteus perils par itant,

U en yvern par la freidur

U en este par la chalur.

[p. 54«]
Ausi avient il, c'est la parclose,
En rei, mut profitable chose
E biens, k'a ses sugez desplet,
K'en rei regarder a tuz bon est.

[p. 5428]

0 Alisandre, encerchez 950
La poverte e les necessitez

Des povres e cheitive gent,

Des fiebles e meseisez ensement ;

De lur defaute suvienge vus,

De ta bunte tut a estrus

Un prudumme e bien sachant

Ke seit de lur lange entendant

Establiez, e k'eime dreiture

Ke de teu chose enpreigne cure,

Ke Deu vostre vie sustiegne 960

E en bien e honur vus meintiegne,

1 Ke eus pussez merciablement
Amer e governer ensement ;

Kar en ces est, saciez sanz dotance,
De la lei tute observance,
E leesce a la gent e sucur,
E bone vulance del creatur.

[p. 557]
O Alisandre, pernez en cure
K'asez eiez de vvarnesture
De ble e d'autre chose profitable 970
Ke bone seit e a gent mangable,
Ke suffire pussent en vostre terre
En tens de feim, kant aurez a fere
Si come avient en chieres anees
Kant defaute est par les cuntrees,
Ke pussez par tun purveer
Ta gent aider kant unt mester.
En tens de bosoigne de veir sacez
Ke sucure covient a tes citez ;
Vos celiers dunkes overer devez
E par tun regne e les citez
Fere crier e puplier
Furment e greins pur restorrer.
Ceo ert grant cointise veirement

980

E purveance al regne ensement,

E si serra sauvetez

E garde au people e citez.

[p. 5515]
2 Vostre 3 comandement dune passera
E vostre fet si aforcera
E pleinement de ta purveance 990
Dunt tuz en aurunt afiance,
Kar t(r)estuz dunkes saverunt
Ke voz oilz de loinz verrunt,
E pur ceo vostre beneurte
Preiserunt tuz en verite,
E eschiwerunt par defense
A vostre majeste fere offense.

[p. 55»]
O Alisandre, sovent vus monestai,
E uncore amonest cum jeo sai,
Ke vus gardez en ta peitrine 1000

Misericorde e doctrine,
La quele si vus bien gardez
A vostre purpos tut avendrez
E vostre regne, saciez, sanz faille
Par ceo remeindra sanz bataille,
Ceo est a dire sanz esclandre.
Esparniez sane d'umme espandre,
Kar ceo a sul Deu apent
Ke conuit les secrez e quers de gent.

[p. 55»8]
Pur ceo pas n'entremettez 1010

De chescun office ke vus avez,
Kar ne vus est pas iceo donez
Ke saciez de Deu les secrez ;
4 Pur ceo tant come vus purrez
Espandre sane d'umme eschivez.
Kar Hermogenes, le noble doctur,
Escrit e dit tut errur
Ke quant creature a sei semblable
Creature occist, saciez sans fable
Ke lesvertuz del ciel a Deu crient: 1020
' Sire Deu, Sire Deu, en criant dient,
Vostre serf a vus k'estes mestre,
Endreit sei, semblable veut estre.'

Cil k'a tort un occis a
Saciez k'en respundra,
Dunt Deu, le haut creatur,
Ke humeine nature est sucur,
Dit ke ' Cil ke tuera
Jeo premet ke tue serra ;

[P. 562]

Line 946 Many a benefit comes from a king which is displeasing to his subjects.
950 Of appointing a guardian of the poor. 968 Of stores in case of public need.

978 Give help in time of famine. 988 The people will then honour your fore-

sight. 988 Be merciful, 1007 and beware of the shedding of blood.

ioj6 Hermogenes says that the angels cry to God for vengeance on a murderer.

1 f. 182 v° b.

2 f. 183 r° a. 3 1. 988. sign omitted as in 1. 115, &c.

4 f. 183 r° b.

«99

A mei seit vengance lessee 1030

E par mei ert vengance donee.'

[p. 56*]
Les vertuz du eiel presenterunt
En lur loanges k'a Deu ferunt
La mort celui ke ert tue
Jeske venjance en seit done,
E celui ke tue l'avera
En peines d'enfern tuz jurs serra.

0 Alisandre, bien sai k'avez [p. 5612]
De peines conoisance asez,

1 Kar mut des mals suffert avez ; 1040
En remembrance le remenez,

E les estoires d'antiquitez
Des peres et de parenz encerchiez,
Si em purrez par cele afere
Mut esamples et fez en trere,
Ke par les choses ke passe sunt
De mutes choses k'a venir sunt
Avium certein enseignement,
Saciez le veraiement.

[p. 5617]
Petit home n'eiez en despit, 1050

Kar celi k'ore est vil e petit,
Si come avenu est sovent,
A richesces e a honurs ascent
E dune ert fort e de plus poer
A nuire les autres e grever.

Sur2 tute rien eschivez [p. 5620]

Ke vostre fei donee n'enfreignez,
E covenant k'avez cunfermez
Gardez ke pas ne fausez,
Kar ceo avient as joefnes desleaus 1060
E a puteins pur lur aveaus.

Vostre fei premise ensement [p. 5622]

Veez ke gardez leaument,

Kar chescune desleaute, seez certein,

Porte male fin au derein.

3E sid'enfreindrecovenantbienaviegne

L'espece est mauveise ki ke la tienge,

Kar ensample k'est reprove

Est del gendre de maveiste.

Kar saciez bien veraiement [p. 571]

Ke par fei sunt auniz gent, 1071

E par fei sunt, en veritez,

Les citez enhabitcz

Des homes de bone compaignie,

E des reis tute la seignurie,

Les chasteus sunt tenu par fei,

Les citez gardees, regne le rei ;

Dunt si la fei ostez la gent meffrunt

E a lur estait premer returnerunt,

C'est a saver a la semblance 1080

De bestes, saciez sanz dutance.

[P- 577]
Pur ceo, tres leau rei, vus gardez
Ke vostre fei pas n'enfreignez,
E gardez ausi fermement
Sur tute rien vostre serment,
E si tenez voz covenanz
Tut seient il a vus grevanz.
Kar bien savez ke Hermogenes
Le tesmoine tut e a pres
Ke vus e chescun en vie 1090

Ad dous espiriz, n'est pas folie,
4 L'un vus est a la destre partie,
L'autre a senestre ke vus espie,
K'en garde ambedous vus unt
E seventvoseovres les quels musterunt
Al creatur, quanke fet averez
Ou quank'en purpos de fere avez ;
Dunt mesk' autre chose ne fust,
Sul ceste chose retreir dust
Vus e autres ensement 1100

De vileins ovres veraiement.

Ki vus aforce tant sovent [p. 5715]

Jurer e fere serment,

N'est pas a fere si ceo ne seit

Par grant necessite tut dreit ;

Ne rei ne deit, si il ni seit sovent

Requis, fere nul serment.

Ne savez bien ke ceo pas ne apent •'

A dignete, mes descovient,

Quant vus jurez, kar veraiement 1 1 ro

As sugez e serfs jurer apent.

LP- 57<9]
SiG vus demandissez l'encheisun
Ke fu de la destincteisun
De icel regne de Eubaiens
E del regne de Socroiens, [p. 5721]
Jeo vus respunderai, e tut a estrus,
Ke ceo fu, saciez le vus,

Line 1038 Remember your own experiences, 104 1 and those of your

ancestors. 1050 Despise not the small man. 1056 Of keeping faith. 1062

The breaking of faith leads to evil in the end. 1070 Faith is the foundation of

all human communities. 1088 Hermogenes says that man has two attendant

spirits, 1095 who tell the Creator of his deeds. 1102 Of swearing lightly.

f. 183 v° a. 2 1. 1056, sign omitted as in 1. 115, &c.

4 f. 184 r° a. 5 1. 1 108, apent] airent MS.

6 1. 1 1 12, sign omitted as in 1. 115, &c.

3 f. 183 v° t*

3°°

1 Pur ceo ke lur reis veraiement
Acostume furent jurer sovent

Par boidic a deceivrc la gent 1120

E les preceines citez ensement ;
Dunt il depecerent covenaunt
Des choses establiz devant
Al profit e sauvete de gent
Ke eus enfreindrcnt malement
Par lur faus serment k'il useient,
Par unt lur preceins destrueient,
E pur ceo l'equitc del juge dreit
Suffrir plus longement nel voleit.

[p. 57"]
O Alisandre, fiz enseignez, 1130

Jeo voil ke sachez e entendez
Ke de empire l'urdeignement
E de regne governement
Sunt documenz mut especiaus
Pleinz de granz biens e tres moraus,
K'a vus apartient a saver
Ta meisnee e le pueple governer ;
Mes n'e pas liu de ceo treiter
Ici, ne vus deit grever,
Mes en eel livre la ou apent 1140

Le saverez certeinement,
E si vus serrunt en verite
Documenz de grant savete

2 Enbregees e tres profitable,

Les quels si gardez, saciez sanz fable,

Serrez aforcez e plus a eise,

Si a Nostre Seignur bien pleise.

Gardez 3 ke pas ne repentez [p. 584]
Des choses ke sunt avant passez,
Kar saciez tut de veritez 1150

Ke de fieble femmes sunt propretez.

E * par ta aperte vaillantie [p. 585]

Gardez tuz jurs ta curteisie,

Tuz jurs tes buntes eshaucez ;

Ceo est a tun regne sauvetez

E destructiun veraiement

A voz enemis ensement.

Universitez apparaillez

E studie en citez establiez ;

E en tun regne le suffrez 1160

E a tes homes le comandez

Ke lur fiz apreignent de lettrure

E ke d'estudie preignent cure

En les arz e en morautez

Si ke seient clers esprovez.

E a vostre purveance apent

De trover lur susteinement.

Fetes dune aucun avantage

A bien estudianz, e'est fet de sage,

5 Ke par iceo ke a teus ferez 11 70

A tuz escolers ensample donez

E matire pur bien estudier

E bien veiller pur espleiter.

Lur requestes volentiers oiez,

Lur lettres volentiers recevez,

Loez ces ke sunt a loer,

Reguerdun ke sunt a reguerdoner ;

De ceo entreerez les 6 lettres,

E vos loer, bien le sacies,

E voz fez en escripture 1180

Mettrunt, si ke lunge dure.

Iceste maniere est a preiser

E iceste cointise est a loer,

De ceo ert l'empire honure,

Le regne enbeli e enlumine,

La curt e les reaus fez

En memoire plus noblement retrez.

[p. 58«]
Ki 7 fu ceo ke le regne eshauca
De Grece, ke dure jeske en 9a ?
Ki fu ceo dunt par le mund lur fez 1 190
Pardurablement furent retrez?
Ceo fu, saciez, la diligence
D'estudianz en lur science,
E ceo fu la vaillantie
Des sages estudianz en clergie,
8 Ki 9 sur tute rien science amerent
E pur ceo teu choses troverent
Dunt le regne fu eshauce
Ke tuz jurs en es 9a ad dure.

[p. 5825]
Dunt ,0 vus cunterai orendreit 1200
D'une pucele k'a la meisun esteit
Un prudumme, ke par estudie
Tant cunquist ke par clergie
Le curs del an tut conuisseit,

Line 11 18 Bad kings swore in order to deceive their people, 11 22 and then

broke their covenants ; 1128 hence their downfall. 1130 This is not the

place to treat of the ordering of an empire ; 1140 but that shall be dealt with

later. 1148 Of regretting the past. 1 158 Of the advancement of learning.

Build universities. 1168 Encourage students. i*77 Reward scholarship.

1 180 Then will your name live, 1184 and your kingdom be renowned.

1 188 This is why Greece is still famous. 1200 Story of the learned maiden.

1 f. 184 r° b. 2 f. 184 v° a. s 1. 1148, sign omitted as in 1. 115, &c.

I 1. 1152, as in 1. 115. ° f. 184 v° b. G 1. 1178, les] MS. les les' 7 1. 1188,
as in 1. 1 15. 8 f 185 r° a. 9 At the top of this page is written in a cursive
hand 'Nora de mullerib«<s.' 10 1. 1200, as in 1. 115.

3oi

Les festes a venir ausi tut dreit,

E les luis de planetes ensement,

E 1'encheisun d'enbreggement

Del jur e nuit, e del firmament

Le curs e des esteilles ensement

E de choses a venir par jugement 1210

Ke, par art d'esteilles. saver apent.

0 Alisandre, en nule guise [p. 5910]
E(n) ovre de femmes n'en lur servise
Ne vus afiez, e ausi gardez

K'a eles ne seez abandonez ;

E si covient par necessite

K'a femme seez abandone,

A une lele dune, ke dune vus seit,

Abandunez vus, kar ceo ert dreit. 1219

Kar tant come femme te treite en braz

Baillez li estes en ses laz ;

1 Gardez vus bien e seez certeins,
Kar vostre vie en est en ses mains.

LP- 59"]
Eschivez,2 eschivez venim mortel ;
Kar gent ne comencent pas de novel
Autres envenimer, mes pieca fu
Ke muz par venim furent deceu
Reis, de princes venim pieca
Avant dreit tens lur mort hasta.

[p. 59»]
O Alisandre, ne vus afiez 1230

En un sul mire ke vus tiegnez ;
Kar un mire, saciez sanz dutance,
Ad bien poer de fere nusance,
E une felunie emprendre purreit
K'a vus, pust estre, n'estuvereit.
Mes eiez dis, si ceo puet estre,
Ke seient de lur afere mestre,
E quant mester de eus averez
Devant vus seient tuz asemblez,
E si il covient ke medicine pernez 1240
Par cunseil de plusurs le frez.

O Alisandre, le fet remenbrez [p. 602]

La reine de Inde, dunt bien savez

Kant par amiste a vus manda

Presens, e beaus duns envea,

Entre quels choses fu envee

Cele bele pucele tant maluree,

3 Ke d'en ance veraiement

De venim nurri fu de serpent ;

Dunt, si a cele hure n'usse este 1250

Ke l'usse cointement esgarde,

E par art nel usse coneu

E par esgarz aperceu,

De ceo ke hardiement esgarda

E sanz vergoine les oilz ficha

En face d'umme cont(in)uelement

En percant e horiblement,

Dunt jeo aperceu bien par tant

K'ele tuereit home sul en mordant,

(Ke puis apres par esperement 1260

L'eprovastes tut certeinement)

Dunt ta mort, si jeo n'usse este,

En ardur de lecherie vus eust procure.

O Alisandre, kar gardez [p. fiO16]

Vostre alme noble ke vus eez,

K'est par le poeste divine

De haute nature come angeline,

E si vus est pur ceo baillee

Ke pas ne seit deshonuree

Mes glorifie, ne ne seit mie 1270

De condiciun de gent suillie,

Mes seit del numbre de la sage gent

A quels glorie et joie apent.

4 Rei Alisandre le benurez, [p. 6021]
Si fere en nule maniere poez,

Ne levez vus mie, ne ne seez,

Ne ne mangez mie, ne ne bevez,

Ne rien ne facez en ceste vie

Sanz cunseil d'un sage astronomic

E seez de ceo tut certein 1280

Ke Deu nule rien ne fist en vein

En nature, mes tut par raisun

E par reisunable encheisun ;

E par ceste vie e conofssance

Conuit, saciez sanz dutance,

Platun, nostre tresage mestre,

E enquist en nature tut l'estre

Des choses compunt des qualitez

Ke sunt contraires en ceo trovez

E des colurs, par compareison 1290

A chose de compositiun,

Par quei aveit science trovee

De ydees e de chose furmee.

[p. 61*]
As dis des nunsages ne creez mie
Ke dient ke nul astronomie
La science ne puet saver,
E ke si forte est ke nul trover
Ne puet de ceo entendement.
Ne sevent ke dient veirement, 1299

5 Kar rien n'est fort quant a la pussance
D'entendement, saciez sanz dutance,

Line 1212 Of u omen. 1224 Of poison and of leeches. 1242 Story of the

poison-maiden. 1264 Guard your divine soul. i274 Of astronomy.

1294 Do not believe those ivho say it is beyond human understanding.

1 f. 185 r° b.

2 1. 1224. as in 1. 115. s f. 185 v» a. 4 f. 185 v° b.
5 f. 186 r° a.

3°2

Kar tutes choscs k'a saver1 sunt
Par reisun estrc sues purrunt.

Autres i ad mis en sotie [p. HI7]

Ke ne dient pas meins de folic ;

Ke Deu tutes choses purveu aveit ,

Pardurablement, avant k'esteit

Le mund, e avait avant ordine,

Kc quanke avient est necessite

E est ordine issi del festre 1310

Ke pur rien ne purreit autrement estre;

Pur ceo dient ke ne puet valeir

Chose k'est a venir de saveir.

Ices errerent malement

E forveerent apertement,

Kar, mesk' aucune chose aviegne

Ke a venir issi le coviegne, [p. 6112]

Mieuz serra suffert par itant

Si l'en 2 seit la chose devant,

E mieuz eschivre le peot en 1320

E decliner par aucun sen ;

Kar chose k'est coneu e-parveue

Serra plus sagement receue,

E si aucune moleste i a

Sanz trop damage passera.

3 Kar d'ivern ore pernez cure,

Kant om seit k'avendra grant freidure

La gent devant mieuz se purverrunt

De dras, de busche, dunt mester unt,

E pur ceo quant yvern vendra 1330

Pas trop ne lur grevera.

E pur la chalinc ausi d'este,

Par freide viandes k'unt purchace

E par freit especes eschaperunt

Les fervurs k'en este serrunt.

Ausi ki avant saverunt

Les anz de feim ki avendrunt

De blez e d'estor se purverrunt

Ke nule moleste de ceo n'averunt.

[P- 61"]
Pur ceo est bien saver avant 1340

Choses, ke gent par itant
De lur mals garni en fussent
Ke de plus leger eschaper pussent.
E quant la gent conuisterunt
Les choses k'a venir serrunt.
Nostre Seignur prierunt par itant
Ke par sa puissance seit en aidant
Ke autre i mette ordeinement

Ke del mal a venir les defent.

[p. 6131]
Kar saciez ceo en bone fei r35°

Ke Deu ne fist rien cuntre sei

4 Kant fet tels choses a gent mustrer,
Kar il le purrunt pur ceo preer,

E en jeunes e en devotiun
E en aumones e en oreisun
De lur pecchiez aver pardun
E de lur trespas remissiun ;
Si musterunt bien par tant
K'il duterunt Deu le tut puissant.

[p. 645]
Mes saciez, sire, ke ne voil mie 1360
Ore treiter de astronomie,
Mes apres, quant a ceo vendrai,
En cest livrecon treiterai ;
Mes ore primes au comencement
De medicine averez le document
E une manere de privetez
Ke vus suffiserunt asez
A vostre cors garder en sante,
E si est, saciez de verite,
La meillure e preciuse doctrine 1370
Ke seit en tute medicine,
E d'autre part devez saver
Ke mult vaut al mund governer.

Sire, ceo devez primes saver [p. 6410]
Ke n'est veie a fere ne a purchacer
Rien en siecle ke seit en terre
Si par poer nel pussez fere ;

5 E saciez ke nul n'ad poeste
Si ceo ne seit par sa sante,

E sane*» n'avera ja nul hum 1380

Sanz oelte de complexiun,

Ne oelte n'est pas, sanz dutance,

De complexiun sanz temperance.

Mes Deus de gloire ordina la manere

A temperance aver entiere,

De humurs remedie e conservance

A sante aver sanz grevance,

E plusurs autres choses ensement

Les quels as prophetes e a seinte gent

E as autres ke esleu aveit JSP0

Priveement Deu demustreit,

Les quels ellumina en science

Par l'espirit de divine sapience.

Surse de science lur duneit

Des quels les philosophes unt estreit

Line 1304 Of foreknowledge. 1318 A foreseen evil is better borne. 132.6

For instance, one can prepare for great cold, I332 or heat, *336 or scarcity.

1350 One can pray and fast also. 1360 But astronomy also will be treated of

later. 1364 Now medicine shall be spoken of. 1374 Of the importance of health.
1383 Temperance is essential. 1391 God showed his secrets to the old philosophers.

1 1. 1302, saver] MS. savez. " 1. 1319, l'en] MS. les. 3 f. 186 r° b.

4 f. 186 v° a. 5 f. 186 v° b.

3°3

Lur philosophic pleinement ;
Kar de eus aveient comencement
Les Latins e les Indiens,
Les Grius e les Parsiens,
De ces lur science espucherent, 1400
Lur princes de art par eus troverent
E secrez k'en lur escriz mistrent,
Dunt bien piert ke de eus le pristrent,

1 Kar en lur escriz rien n'est trove
Ke ne seit reisun esprove,

Dunt des sages sunt receu,
Escrit e oi e esleu.

[p. 64"]
Ki a sei meimes est encheisun
De mal e de perdicion
II serra plus legierement 1410

Encheisun de perte de autre gent.

[p. 6426]
Pur ceo elisum ceo ke nus amums
E queruns ceo ke nus entendums ;
Mes nepurquant devez saver
Ke Deu le haut k'est rei sanz per
Entre tuz les philosophes k'el mund a
Les Grius sur tuz ellumina
A science enquere sanz dutance
E de nature aver conuissance.
De ceo vus ai jeo dit autre fez, 1420
Dunt sulum eus ore fra cest treitez.

Les sages s'acordent trestuz, [p. 655]
Les natureus philosophes e pruz,
Ke home est fet de quatre element
Contraries e d'umurs ensement,
Ke tuz jurs de beivre e manger
A sustenance unt mester,
Sanz les quels home verraiement
Corrumpu serreit utrement. 1429

2 E ki trop poy em preDt e plus d'asez
Fieble(sce) engendre e enfermetez,

E mult d'autre mals ja vienent

K'entempreement pas ne se tienent ;

Mes ki manjue e beit od temperance

A sa vie trovera bone aidance,

Si en avera force de cors

E sante partut dedenz e dehors.

[p. 65"]
Issi s'acordent trestut li sage
E dient tut par un corage

Ki ke ceo seit k'issi le face I44°

Ke litre due mesure trespasse

En trop ou trop poi beyvre ou manger,

Trop ou tropoy dormir ou veiller,

Trop ou tropoi reposer ou mover,

Trop ou tropoy le ventre voider,

En trop ou tropoy sane lesser,

Ki si le fet ne puet eschaper

Les enuiz e les reveries

D'enfermetez e de maladies ;

Des quels brievement treiterai 1450

E certeine doctrine vus en dirrai

De diverses maladies issi

E de lur remedies autresi.

[p. 6521]
Les3 sages trestuz si acordeient
Ki de trop ou tropoi se gardeient,
4 Uelte e temperance avereient,
E lunge vie e sante receveraient,

[p. 652«J
Ki desire dune vivre e durer5
Estudie dune de purchacer
Choses ke durablement covienent 1460
E ke la vie gardent e tienent,
E lesser covient en verite
Le desir de ta propre volente,
E garde qu'il n'ajuste mie
Mangerie sur mangerie.

Jeo oi dire de Ypocras [p. 664]

Ke dietes garda, n'es pas gas,
Par les quels meymes fiebles devint
E les fieblesces de cors sustint ; 6
Dunt un sun desciple li diseit : 1470
' Noble mestre, fetcil, s'il vusplerreit
Ke bien buissiez e mangissiez
Tant fieblesce de cors n'averiez.'
Ypocras dunkes li responeit
En teu manere, si li diseit :
' Pur ceo manguz ke vivre pusse,
Ne vif pas pur ceo ke mangusse ; '
Kar norrissement est pur durance,
Ne mie la reverse 7 sanz dutance,
Kar durance n'est pas veraiement 1480
Pur aver le nurissement.
8 Kar mut ai coneu tant come vesquirent
Ke de trop mangier se detenirent9
E lur apetiz desporterent

Line 1408 He who is the cause of evil to himself will be a source of danger to
others. I4I5 God illuminated the Greeks beyond all otliers. 1422 Of

temperance. 1438 All the sages agree that the secret of health is temperance

1442 in eating and drinking, 1443 sleeping, !444 resting, 1445

purging, 1446 and letting blood. 1466 Hippocrates said. ' / eat to live, not

live to eat.1 1482 Abstemious men are more vigorous and of longer life.

1 f. 187 r° a. 2 f. 187 r° b. 3 1. 1454, paragraph sign omitted.

4 f 187 v° a. 5 1. 1458, vivre e durer] MS. vivre duter. 6 1. 1469, sustint]
MS. sustient. 7 1. 1479, reverse] MS. reverence. 8 f. 187 v° b.

9 1. 1483, se detenirent] MS. le detenirent.

3°4

E glotonie pas nc hanterent
E par dietcs vesquirent en temperance,
Ke crestiens furent sanz nusancc
E mieuz poeient overer
E en vie plus legierement durer
E de bon appetit ensement 1490

E plus legiers de muvement.
C'est en Arabiens aparant,
E par desert ke sunt alant,
E lunges chemins ensement ;
Par unt est apert argument
Ke abstinence de trop manger,
E de superfluite purger,
Est la medicine soveraine
Pur aver dreite sancte plaine. 1499
[p. 6622]
O Alisandre, en medicine verement
Est contenu certein document
Ke la conservance est de sante
Principaument en dous choses trove.
La permereine est k' omme use sanz

fable
Mangiers a sun age covenable,
E del tens ausi preigne cure,
E a la costume de sa nature ;
1K'il use viandes, c'est a saver,
E beivres ke soleit hanter
Dunt aveit norrissement 1510

E de substance conferment.

La seconde est ke seit purge [p. 662R]

De superfluite engendre

De males humurs e corumpues

E (ke) de surfet sunt avenues.

Humeine cors devez saver, [p. 6630]

K'est vessel de beivre e mangier,

Enmenusez est e remenez

En la matire, bien le saciez,

E princes dunt primes fu 1520

Come d'elemenz engendre e conceu,

Par chaline ke l'umur ensecchist

La quele le cors pest e norrist ;

Mes resouz est e remenez

As princes dunt estoit nez

De vent e de solail par la chalur,

K'ensecchissent trestut l'umur.

[P- 67s]
Quant cors, dune, est de teu nature
Ke mutd'umurs passent par overture,
Grosse viande vaut a teu cors 1530

Pus ke mult est k'en est mis hors
De quantite e de grosse substance,
De chalur pur trop habundance,

2 E de humurs ke del cors estreit sunt
Ke par overtures tut s'en vunt.

[P- 67"]
Mes quant le cors est sec e lie
Sutive viandes en verite
E muistes li valent veraiement,
Kar ceo k'en ist certeinement
De poi de quantite serra r54°

Pur les overtures ke estrei a.

[p. 67«]
Pur ceo est certein document
A sante garder pleinement
Ke hume en sa sante use manger
K'a sa qualite pusse acorder.
C'est a saver, pernez ent cure,
A home k'est de chaude nature
Chaudes viandes valent veirement,
Mes ke chaud seient entempreement ;
Mesa home k'est de freide nature 1550
Freides viandes valent en temprure ;
A home moist ou sec norissement
Entendez la manere ensement.

[p. 6720]
Mes si home chaud (est) utre mesure
Quant chaline grieve la nature
K'eit par chauz mangiers receu
Ou par autre chaline k'est avenu,
Dune li poent mangers valer
Contraires e freides a user. x559

3 E quant l'estomac chaud e bon serra
E fort, a tiel mieuz, saciez, vaudra
Grosses viandes a mangier,

Kar tel estomac, devez saver,

Est come bon feu e pussant

Ke grosse busche gaste en ardant.

[p. 6728]
Mes quant l'estomac veirement
Est freit e fiebles ensement,
A tel estomac mieuz vaut mangers
Ke sutil seient e legiers,
Kar le feu resemble, par reisun, 1570
Ke estuble art e sekeillun.

[p. 67=*]
Les signes de bon estomac, saciez,
Sunt d'aver de cors legiertez
E d'aver cler entendement
E appetit ausi de movement.

Line 1500 Of the two safeguards to health. 1504 Suitable diet. 1512

Purging of humours. 1528 Strong meats for hot bodies. 1536 Delicate

meats for dry bodies. 1542 Use foods of a like nature to your own temper,

1554 unless you have an excess of heat or cold. 1560 A good digestion is like

a hot fire, 1566 and a weak digestion is like a feeble fire. 1572 Of the signs

of a good digestion.

1 f. 188 r° a.

2 f. 188 r° b

3 f. 188 v° a.

3°5

Les signes de mal estomae en sun

E de fieble digestiun

Sunt pesantume de eors e molesce,

Enflure de face e peresce,

E baaler de buche sovent, 1580

E pesantume des oilz ensement,

Led e mauveis bretimer '

Kant ceo bretime est amer

Ou evus ou egre ou purlent2

Ou ke savoure malement.

' E pur iceo sunt engendrez [p. 68°]

Enfleure en ventre e ventositez,

E si en ert amenusez

Appetit de mangier, saciez.

E si la chose est en quantite grant 1590

Saciez ke de ceo demeintenant

Les piez e mains se estendent,

Les membres resortissant rendent,

E le cors en rent tut tremblant

E suvent la buche en baalant,

E autre mals k'en vienent asez

K'a sante sunt cuntrarietez

E sunt al cors destructiun

E a la nature corruptiun ;

Pur ceo vus devez veirement 1600

De teus mals garder cointement.

[p. 68"]
Pus ke dunkes cors corruptible est,
( E la corruption, saciez se nest
De contrariete de complexiun
E d'umurs contraries ausi, en sun,
K'en cors sunO vos escriz ore sanz fable
Choses k'a ceo sunt profitable
E necessaries, e les secrez
Ke sunt en art de medicine tro\ ez.
Dunt tut seurement en pussez 1610
Sanz deserte bien estre paez.
4 E pur ceo ke hunte sereit a mire
Tutes maladies apertement dire,
Si vus ceste chose bien regardez,
E sulum l'ordre precius vus gardez,
Tut pleinement devez saver
Ke de mire n'averez ja mester,
Estre ceo k'avienent par cas
Ke l'em ne puet bien eschivre pas.

[p. 6828]
O Alisandre, ceo covient ke sacez 1620

Ke quant de dormir vus levez
K'ailez un petit entempreement
A estendre voz menbres oelment,
E si devez vostre chief pinnier ;
Kar 5 les membres aforce l'adrescer,
E le pierner les humurs. bien le sachez,
Estreit hors ke sunt muntez
E. la teste del estomae dreit
Quant tens de dormir esteit.

[P- <*>92]
1630

En este vus fetes laver

D'eue freide, devez saver,

Kar ceo destreint e la chaline

Remue del chief par teu covine,

E si durra veirement

Talent de mangier ensement.

Puis apres bien vus vestez [p. 696]

De noble vesture e aurnez ;

6 Kar vostre corage en verite

Se delitera en beaute,

E la vertu de vie par delit 1640

Serra recumforte sanz respit,

E le quor overt rendra

Dunt.leez e heite tut serra.

[p. 6910]

1650

Pus apres si froterez

Vos denz e gengives asez

Od les escorces tut entur

D'arbre chaud, sec, amer de savur,

Kar iceo lez denz ennettit

E vice de buche tut ennientit,

La lange bien parlante rent

E la parole clere ensement ;

Ensurketut devez saver

Ke dune talent de manger.

Puis apres devez user [p. 6915]

Sulum le tens vus estover,

Kar profite a grant mesure ;

Del cervel oevre la closture,

Les cols plus gros par ceo rent,

E les braz plus gras ensement,

La face e la veue esclarsist, 1660

Le sen ausi en aforsist,

E entardir fet ensement

Chanuesce, saciez veirement.

Line 1576 Of weak digestion. 1602 Of the means of keeping well without

aid of a doctor. 1620 Of rising from sleep. 1622 Take gentle exercise.

1624 Comb your hair. 1630 Bathe in cold water. 1636 Dress yourself in

beautiful raiment. 1644 Brush your teeth. 1654 Take a hot bath.

1 1. 1582, bretimer] MS. bretuner, with an «' mark over the first strode of
the u. 2 1. 1584," purlent] MS. has an i mark over the first stroke of the u,

and the word might better be read ' pirdent ' or ' pirclent '
* f. 189 r° a. 5 1. 1625, Kar] MS. Kai. 6 f. 189 r° b.

f. 188 v° b.

3°6

3 Pus les meillurs ke trover ez [p. 69s2]

Uignemenz de bon odur hantez

K'acordent al tens nomeement

Sulum ceo k'a la seisun apent,

Kar l'alme ne serreit pas refet

For del odur k'en est estreit,

Kar bon odur veraiement 1670

Est al alme norissement ;

E quant l'alme serra refet

E afermee e mis en het

Le cors tut en reforcera

E le queor s'en joissera

E le sane es veines cura

Pur la leesce ke l'alme a.

Si prendrez letuaires apres [p. 6929]
K'est nome 'lignis aloes'
K'est en livres de meseines escrit 1680
Coment e de ki est cumfit.

[p. 70*]
E reaubarbre pernez ensement.
Le peis de qtiatre deniers d'argent,
Kar e'est une chose mult profitable,
Kar fleume sustreit, saciez sanz fable,
De buche del estomac tut hors,
Si engendre chaline el cors
E enchace ventosite
E bone savur rent en verite.

[P. ™6]
2 Pus od les nobles vus seez 1690

E oveskes les sages parlez
Sulum costume des reis e noble gent
E parlez e fetes ceo ki apent.

Pus apres, kant hure serra [p. 714]

De manger quant il vus plerra,

Travaillez vus un poi avant

En chevachant ou en alant

Ou aucun autre chose fesant,

Kar ceo est mut al cors aidant,

Kar ceo enchace ventositez, 1700

Le cors adresce e aforcez

En est e alegge ensement,

E al estomac chaline rent,

E les junctures lie, e ennientit

Les humurs nusantes e tut defit,

E fleume sur l'estomac fet ausi

Descendre k'est trop chaud e ensechi.

Quant asis estes au manger [p. 7113]

Fetes mut des viandes porter

E mangiez ent a tun pleisir 17 10

E ceo dunt averez desir,

Od pein ke oelement seit leve

Ke seit parfitement fermente.

E mangiez dune premierement

Ceo ke primes manger apent,

3 C'est a saver, si humme prent

Legiere viande premierement

E mole, ke l'estomac mol rent,

E la plus dure mangue derenement,

Kant la mole vient devant 1720

Plus tost en ert defit par tant,

Mes la dure viande. ki pus receu a,

Plus lung en l'estomac demurra;

Mes si la dure devant mangue

E la mole e legiere est pus receue

Del un e del autre par raisun

Ert bone la digestiun.

Ausi saciez si home prent

Plusurs viandes ensemblement

Ke moles e legiers sunt 173°

E de legier defierunt,

Dune covient k'avant manger viegne

Al funt del estomac ke bien retiegne,

Kar del estomac la parfundesce

Plus chaud est * e»plus ad molesce,

De ceo k'en cele partie junt

Charnuse parties ke i sunt,

E si est a la fie de pres veisine 5

Ke viande defit par sa chaline.

[p. 72»]
E bien saciez k'a tun manger 1740
De manger devez desporter
6 Endementiers uncore ke volentez
E desir de mangier avez,
Kar par sa superfluite
L'estomac est mut anguisse,
E si en ert le cors greve
E le corage mut blesce,
E la viande remeint pesant
Al fund del estomac e nusant.

[P.

Ensemblement vus retenez

Ke ewe apres manger ne bevez,

Jeske aviegne ke vus seez

De ceo fere acostumez,

Kar beivre freit eue, ki ke ceo seit,

Sur manger rent l'estomac freit

E la chaline esteint ensement

7211]
1750

Line 1664 Anoint yourself with sweet-smelling ointments. 1678 Then take

an electuay of aloes 1682 and rhubarb. 1694 Of eating. 1696 Take

exercise be/ore eating. 1708 Eat bread with meat. 17 14 Eat first the solider

foods i725 <*>*<< then the lighter. 1740 Rise from the table with an appetite.

1750 Do not drink water after eating,

1 f. 189 v°
chaud est.

2 f. 189 v° b. 3 f. 190 r°

6 1. 1738, veisine] MS. neisine.

4 1- x735) MS. Ke pus
f. 190 r° b.

3°7

E la viande confuse rent
E engendre desturbement
Si mut en est beu veirement,
Kar saciez, ki ke mut en beit,
Rien n'est k'al cors peur seit.

1760

Mes si par bosoin seit beue [p. 7216]

Par chaline del estomac eue,

Ou si chaline pur ceo avez

Pur chaude viandes k'avez mangez,

Seit dune ceo k'enbevez ent

Ne mie trop mes entempreement.

1 E apres, quant refet serrez, [p. 73s]
Aucune chose pus alez,
E pus en mol lit vus cochez 1770

E entempreement dormez ;
E un hure, si ceo puet estre,
Reposerez sur la coste destre,
E pus au senestre returnez
E sur le senestre donke dormez,
"Kar le senestre coste est freit
Dunt chaline l'abusoignereit.

[p. 73«]
Si aucune grevance dune sentez
Ou k'en Festomac ou ventre avez,
Fetes une chemise eschaufer 1780

E ferm sur vostre ventre poser.

[p.. 73»]
E si vus avez eructaciun 2
Egre, ceo est par 1'encheisun
E signe ke l'estomac avez
Freit, saciez de veritez.
La mescine de ceo ke devez receivre
Est ke devez chaude eue beivre
Od cirup acetus, e geter;
Ceo vus deit mut al cors valer,
Kar la livre e corruptiun 1790

De mangier el ventre destructiun
Est al cors tut pleinement,
Si par remedie n'eit desturbement.

[p. 73*i]
3 Devant mangier le muevement
Chaline al estomac rent,
Mes apres manger saciez tant

Ke e'est al estomac nusant,

Kar dune desquit le manger descent

Al funt del estomac veirement ;

E de ceo vienent estupemenz 1800

E autre maus engendre dedenz.

Dormir devant manger suvent [p. 741]

Saciez ke le cors megre rent

E atreit l'umidite,

Dunt est ensechi en verite ;

Mes apres manger dormir nurit,

Refet e emple e aforcit.

Kar tant come home dort en recelee

La chaline naturele desparpilee

Par tut le cors est espandue, 1810

En l'estomac dunt est descendue,

Dunt l'estomac est conforte

Par la chaline e aforce,

Dunt le manger receu bien en est quit,

E par la decoctiun ert bien desfit ;

E aidunc la vertu reisunable

Quert sun repos, n'est mie fable.

Dunt aucun des philosophes diseit

Ke mangier al vespre plus vaudreit

4 K'a midi mangier, ou la entur; 1820

Kar midi la chaline a del jur,

E de jur ovrent lessens

E l'alme travaille dedenz,

Kar hume dunkes e veit e ot

E pense e de reisun parot 6

Eplusurs chosesfet keavienentdehors,

Dunt mut en est travaile le cors,

Par unt en hure de midi s'estent

La chaline naturele utreement

E ist par les parties dehors 1830

Par tutes les overtures del cors,

E pur ceo est mut enfiebli

L'estomac, saciez le de fi,

E si est dunkes de nunpoeir

La viande defire,6 saciez de veir.

[p. 74-']
Mes7 quant Pen mangue veraiement
Au vespre, est tut autrement,
Kar dune ert sanz travail le cors
E les sens se reposent dehors
E la freidure de nuit dune vient 1840

Line 1762 unless it be necessary from excess of heat, and then drink only in
great moderation. 1768 Of sleeping. 1769 Take a little gentle exercise ,

1770 then sleep in a soft bed. 1772 Lie an hour on the right side, 1774 then

turn on to the left side. 1778 If you feel pain, apply heat to the stomach,

1786 or drink vinegar and hot water. 1794 Much exercise before eating is good,
1796 but after eating is harmful. 180s Sleeping before a meal makes a man

thin, 1806 but after a meal it is health-giving. 1818 Of the times Jor

eating. 1821 The body has too much other work to do at midday. 1836 //

is therefore better to eat in the evening.

1 f. 190 v° a. 2 I. 1782, MS. adds .i. {id est) bretuns. s f. 190 v° b.

* f. 191 r° a. 5 1. 1825, parot] MS. parout. 6 1. 1835, defire] MS. desire.

7 1. 1836, paragrap sign omitted.

X 2

3°»

E les overtures del cors emprient
E en 1'estomac la chaline quit,
Dune la viande en est enduit.

[p. 75<]
Ensurketut saver devez
Ki ke mangier acostumez
' F.(st) dous fiez le jur, sanz dutance
Si se retient en aura nusance ;
Ausi ki ke est acostumier
Une fiez le jur sulement mangier
E pus s'il mangue dous fiez 1850

Ceo li nurra, bien le saciez,
Kar2 sun estomac pur le trespas
I.a viande defire ne puet pfas.
Ausi avient del hore changer
Quant soleit a costume manger,
Kar tost apres bien le savera
K'a sa nature grevera,
Kar de ceo deit em prendre cure
Ke costume est 1 autre nature.

[P- 75«]
Mes s'il avient par necessite i860

Ke la costume seit changie,
I covient ke fet seit sagement
Ke ceo ne seit pas subitement,
Mes petit e petit covient changer,
Une feiz apres autre manger
Petit e petit come afiert,
E par l'aide Deu issi bien ert.

[Secretum Secretorum ends here]

[p. 7518]
La sante bien garder pleinement
Est en quite e movement,
E en beivre e en mangier, saciez, 1870
E en voider superfluetez.
3 E si est ausi, sanz dutance,
En mesure e en observance.
Le liu e meisun ou meindre deit
Net e tempre par tut seit,
A maus ke piist a venir rester.
Avant ke Pen receive a manger
Les pensees de beste oster,
E les costumes bien garder.
Ki ke veut sa sante garder 1880

Devant mangier estuit travailier.

En chescun travail k'ome seut hanter
I'tre poer ne deit travailier.
Seit ore ke seez acostumer

Chescun jur aucune part aler ;

Si garde ke ne travaille tant

Ke se sente greve part tant.

Mes quant il se sent rien alasser

Si deit demeintenant reposer

Avant qu'il se sente greve 1890

Par Taler, ou trop alasse.

Travail devant manger soleit
Naturele chaline acreslre dreit
A celui ke travaille. bien se sent
Ki chaline amunte veraiement,
E le cors de ceo force e grossur
Purchace e prent a chief de tur.

4 Mes sur tute rien fet a garder
Ki grevus travail veut hanter
Ordre covient en ceo garder ; 1900
Ne deit pas subitement muver
,Del repos ke ad eu devant
A pesant travail e grevant.
E si le travail grief e grant seit
Sun ventre d'un cengle constreindre

deit ;
E apres mangier se chastie
Ke forement ne se mueve mie,
E del tut a eschivre est ensement
Muver sei dunkes lungement,
Kar si come mover 5devant manger 1910
Fet bien a sante garder,
Ausi le meovement apres
Engendre de maladie fes.

Apres manger covient veirement

K'ome se desporte tant lungement

De dormir jeske descendu seit

De la buche del estomac dreit

Le manger, e amenuse l'enflure

E la grevance, ke ne pusse nure

Issi k'uncore seit sentu 1920

Ke le manger est descendu ;

E saciez bien si vus targiez,

E un petittet apres alez,

"A descendre la viande mut aidera,

E profit apres e(n) avendra.

D'autre part bien vus gardez
Ke trop suvent ne vus voutiez
Del un jeske autre costez,

Line 1844 // is bad to change the hour or number of your nvals. i860 But

if it is necessary, let the change be gradual. ^74 Let your dweVing be clean

and airy. 1880 Of exercise. 1883 Do not let your exercise be too violent.

1892 It is good before food 1906 It is bad after food. 19I4 Of sleeping

a^ain. 1915 Do not sleep directly after a meal. 1926 Do not toss and turn

in bed.

1 f. 191 r° b. 2 1. 18^2, Karl MS. Par. 3 f. roi v° a. * f. 191 v° b.

5 I. 1910, mover] MS. uouer. 4 f. 192 r° a.

3°9

Kar la digestiun purluignez,
E emfleure ensiut veirement
E runge, saciez, ensement.

1930

E saciez bien ke mut vaut
Aver un oriller bien haut,
E nomeement si le manger ne seit
Descendu en l'estomac dreit.

Saciez ke de dormir est le profit

Ke travail de l'alme tout sanz respit,

E plus s utive veraiement

De pen sers e reisun la rent, *939

Ke einz fu boisteuse e come chargee

En aquzie est e sutillee,

Ke travail del cors ensuagist,

E la digestiun mieuz nurist,

E le cors ausi veraiement

Engressist, e plus legier rent.

Mes mut dormir, seez certein,

Ke le cors dewaste e rent vein-

E le fet a desmesure tendre

E trop de fleume en li engendre,

1 E si 2 refreidist nomeement 1950

Le cors gros e gras ensement.

Mes mut veiller enseur seez-
Ke la chaline enoite en veritez,
E led 1'omme e megre rent,
E ensecchit le cors ensement,
E colre russe engendre ausi,
E nomeement le cors enmegri.

Adecertes si covient dreit

Ke i'alme de veiller aforcie ne seit

Quant se sent come deswarokee i960

E en pensantume trovee,

Ne a dormir ne deit estre aforcee 3

Quant sitille e ague est truvee;

Quant legier est le movement

E les sens forz ensement.

Quant la pesantume est passez
Desuz del manger avant mangez,
E del ventre la souveraine partie
Est sanz reddur tut esmolie,
E aucun travail seit fet avant, J97o

Dune fet a manger demcintenant,
E tant mieuz, sacez veirement,
Si od tut vus vient a talent.

Estre ceo, pas ne lessez,

Quant talent vus prent, ke ne mangez,

4 Si le talent deceivant ne seit

Come en gent yvres estre soleit :

Mes pus k'omme yvre pas ne seit

Negrosn"estlemangerk'avantmangeit

E talent li prent, tut sans demore 1980

Manger deit tantost maimes l'ore.

E si le manger seit tant delae

Ke le talent de manger seit passe,

Cyrub acetus dunke receive

E od eue chaude le beive,

E pus apres si se detiegne

De manger jeske apetit li viegne

Ou jeske assellatiun fet eit

Par unt le talent engendre seit,

E quant ices choses fet avez J 990

Dune est hure ke vus mangez.

E mut est a eschivre, ceo sachez,
Ke vus ja itant ne mangez
Ke l'estomac tant empli seit
Ke seit greve ou trop estreit,
Kar saciez, quant issi avient,
Del eir k'atreit anguisse vient.
Dunt si a la fez si avenu seit
Avant ke le manger descendu seit.
Si deit par vomite geter 2000

Ke de ceo se pusse deliverer ;
5 E s'il ne puet mie a dreit vomir
Travaille un poi e voit dormir,
E chose ke le ventre soluble rent
Dune est a prendre veraiement,
E del manger ke manger soleit
Le jur apres meins prendre deit.

E si est a saver sur tute rien

Ke chescun garde en pregne bien

Ke les mangers ke manger soleit 2010

Chescun mangusse en sun dreit,

E si mangusse aussi suvent

Come soleit fere ensement,

Si la costume male ne seit* *

K'eschivre fet en chescun endreit,

Line 1932 Have a high pillow. T936 Sleep drives away care and sharpens

the wits. J946 Too much sleep enfeebles the body. J952 Too little sleep

makes it thin. 1958 Do not force' yourself either to wake or sleep, against nature.

1966 Of eating again. 1974 Eat when you /eel a desire to do so. 1982 If

eating be delayed till the appetite is gone, drink hot water and vinegar. 1992 Never
eat too much. 2008 Folloiv your custom in the nature of your diet, 2014

unless the custom be a harmful one. *

1 f. 192 r° b. 2 1. 1950. si] MS. li. 8 1. 1962, aforcee] MS. aforce.

* f. 192 v° a. 6 f. 192 v° b. 6 1. 2014, seit] MS. soit.

3io

La quele petit e petit lesser deit
Jeske a la bone viegne tut dreit.

E saciez ke l'ordre de manger
Fet a sein home a garder. 2019

Au mein ke mangusse une feiz lejur,
Ne serra grevance ne trop labur;
Vaut plus dous fiez, entempreement ;
En dousjurz treiz fiez solement.

A home megre le jur, sanz dutance,
Sul une fiez manger est nuissance ;
Mes dous fiez le jur manger itant
A gros home e gras est nuisant ;

1 Mes a gent ke travaillent mult esovent
Mester unt de gros nurissement,

E a ces ke travaillent poi ou nient 2030
Leger nurissement covient.
Dunt a quere sunt viandes, sanz fable,
K'a chescun .i. costume est profitable.

II sout avenir mut sovent

Ke de male viande nurissement

A aucun esteit profitable,

E bones viandes a aucun nusable;

Dunt la costume covient sivre

Ke profite, e l'autre eschivre.

Dunt, sil i a aucun nurissement 2040

Ke bien fait a aucun, dunt a talent,

Mes ke pas bone chose ne seit,

Sun appetit paer en deit

Si tropmauveis ne seit le manger

(Kar leu viande fet a lesser).

Mes nepurquant Ten ne deit pas user

Tut jurs mal nurissement manger,

E ki ke le fet devez saver

Ke medicines covient sovent user 2049

Ke leshumursmales.de ceo engendrez,

Par destemprure seient en getez ;

E apres l'ore ke mange a

Teu viande si mangera

2 Ou beivre aucune chose deit

Ke meins mal face, k'en tempre seit
Ausi come apres le dirrum
E, si Deu plest, enseignerum.

Sacez ke de male degestiun
Corumpue est l'encheisun
Ke Fen en un sul manger prent 2060
Diverse viandes ensemblement,

E la grant demuere ensement
Entre la fin e le comencement.

Estre ceo, en yver quant fet freit
Covient ke viande chaude seit,
E en este devez user
Viande freide a tun manger.
Ne viande ke tantost vient del fiu
Si chaud ne deit pas estre receu ;
Ne viande ke seit come neif freit 2070
Nul manger ne user ne deit,
Kar viande k'ad freidure tant
Nul ne deit user, for adunke quant
Est le tens de chaliene grant
Quant le cors ert come feu ardant.

E si devez ausi saver
K'en hure freide fet dreit manger;
E si hore freide aver ne poez
Freide mansuins suveaus eez.

3 E si deit en tel hore manger 2080
Ke l'en pusse apres dormir e repose.

Le fruit ke Ten manger deit
Avant autre mangiers mangie seit,
Si ceo ne seit teu manere de fruit
Ke lunge en l'estomac gist descenduit,
Come est fruit acetus e pomuant,
Come pome gernette e autre freidant ;
Mes ki k'un poi ent prendre veut
Par medicine bien fere le puet.
Mes mieuz vaut a sante garder 2090
Tuz fruiz freis del tut lesser,
Ou si l'en rien en manger deit
Ke de petite quantite seit ;
Des quels ki ke mut en eit mangez
Par mescine apres en seit purgez,
E travail ausi e exercice 4
Sueur en est de oster malice.

E si fet mut a desporter

Les fruiz ke freiz sunt a manger

For quant avez travaille le jur 2100

E ke sentez en l'estomac ardur.

Les fruiz freiz dunt parog cest hure 6

Sunt figes e grapes e peire e mure.

E pus apres quant est mangie

Le fruit k'ai ore avant nome,

6 Aucune piece covint ke 3tiegne

Line 2018 Of the number of meals. 2034 One man's meat is another man's

poison. 2058 // is bad to eat many different things at one meal. 2064 Eat

warm food in winter and cold in summer, 2068 but never eat meat hot front

the fire, 207 [ and never ice-cold food, 2073 except in time of great heat.

2076 Eat in the cool of the day. 2082 Of the eating of fruit.

1 f. 193 r° a. 2 'f. 193 r° b. 3 f. 193 v° a.

exeicite. 5 1. 2102, hure] MS. hore.

4 1. 2096, exercice] MS.
6 f. 193 v° b.

31*

Avant ceo k'autre viande preigne.

E de engroture, saciez le bien,

Deit eschivre sur tute rien ;

Es'ilavint aaucun k'engroteseit 2 no

Icel jur plus manger ne deit,

E le jur ensivant deit manger

Petit, e chose ke seit legier.

Mes si mut des jurs continuelment

Seit engrute veirement

Medicine dune prendre deit,

Mes ke trop destemprant ne seit,

Stilum ceo k'est en art livre

De mescine, e mestres unt enseigne.

Une manere i ad de gent 2120

As quels saciez verement

Ke grosse viande en tute manere

Mut mieuz lur vaut ke la legiere ;

Dunt Ten deit bailer a teu gent

Viande k'a lur estomac apent

E a ces ke l'estomac contrarie unt,

Viande contraries receverunt.

En governement de beivre saciez

Ke ceste reule tenir devez

Ke eue jun pas ne bevez 2130

Jeske tant ke vus eez mangez

1 E jeske les parties del ventre amunt

Aukes alegie apres serrunt :

Mes nepurquant si vus en bevez

Pur seif estancher ke vus avez

Un petitet adunc en bevez

Mes ne mie ke seez ensartiez.

Mes pus ke les parties del ventre amunt,

Come dis avant, alegie serrunt,

E 2 la viande descendue seit, 2140

Dunt fet a beivre a bon espleit

Ou de eue ou de vin asez

Jeske om seit bien asartiez.

Mes a eschivre fet sur tute rien
D"eue de neif beivre rien.
Ne al manger ne bevez mie
For eue ke seit bien refreidie ;
E beivre de freit eue un petit
Saciez bien k'asez suffit.

De eue de neif fet a garder 2x50

De beivre a ces, deves saver,
Ke les nerfs e digestiun fieble unt,
E as quels l'estomac e feie freiz sunt,

E as quels sunt les esperiz,

Come pres degastez, trop sutiz ;

Mes home charnus, ke mut sane a,

E la colur vermaille avera,

3E avera bien fort le talent,

Beive cist eue hardiement. 2I59

Mes nul juvene home beivre ne deit

Eue, si tres grant ardur n'eit,

Ou ke surpris seit de yveresce,

Ke seif le mette en trop destresce.

Ensurketut eschivre deit chescun

De beivre mut eue quant serra jun,

E apres bain, e apres travail tant

Ke passe force e seit nuisant ;

Mes s'il covint ke Ten freit eue beive

Un poi e petit e petit receive,

E le face issi cointement 2170

Jeske passe seit le talent.

Ki mut eue beit en verite

E la seif en seit plus enoite,

La nervuse char k'en l'estomac a

Par passiun se estendera,

E la buche k'al estomac afiert

Desuz estoupe e constreint iert ;

E, pus ke l'estomac est si tendu,

La force dune li est tolu

Ke n'a pas dunke le poer 2180

L'eue as entrailles de geter,

E les veines del fai ke i sunt

L'eue entreire ne purrunt,

* Dunt la faie rien ne receit

Ke aide ou cumfort li serreit,

Einz remeint chaud veraiement

E d'autre eue ad le talent,

E tant come plus eue bevera

Tant plus l'estomac s'estendra.

Etendu ert en eel endroit 2190

Jeske tant enmoli seit,

E quant sa molesce aura

L'estomac en bon point serra.

Beivre eue de nuit, devez saver,
Ne deit om mie, mes desporter.

E si aucun beit eue sovent

E apres plus en ad talent,

De beivre dune se deit detenir

E la seif mut covient suffrir,

Kar ki ke ceo seit ke issi le fra 2200

La seif, saciez, tost s'en irra.

Line 2108 Avoid a surfeit. 2128 Of drinking. 2129 Drink only after

the food has reached the stomach. 2144 No man should drink snow-ua.er,

2156 except a hot-blooded man. 2164 Do not drink much ivater fasting, or

after violent exercise. 2172 The danger of drinking too much water. 2196 If

drinking aggravates thirst, endure your thirst, and it will pass.

1 f. 194 r° a.

2 1. 2140. E] MS. en.
* f. 194 v° a.

3 f.

194 r°

312

Home familus ki ke ceo seit

Vin ne beive, kar fere nel deit:

Ne apres bain, ne apres manger

Egre, ne apres trop travailler,

Ne apres ceo ke de viande seit

Ensaule vin beivre ne deit

Jeske tant ke le manger receu

Seit en 1'estomac bien descendu ;

1 Ne apres yveresce ne glotonie 2210

Vin a beivre ne fet mie.

Ne si ne deit de vin tant estre beu

Ke 1'estomac seit greve ou tendu,

Si issi ne seit k'aucun le voler

Apres le beivre ert sei mediciner.

Chescun eslire deit sanz fable

Le vin ke plus est profitable,

Kar mut i ad en veritez

En plusurs vins diversitez.

Ne si n'est a nule manere a user 2220

A home suvent sei enyverer,

Kar mutes maladies suvent

Engendre yveresce veraiement ;

Mes ke une feiz ou dous le meinz beit

Tant k'eii3'vere apres en seit

Valer li peut veraiement,

Issi ke nel face trop suvent.

Chescun teu vin deit user
K'a sa nature puet profiter.

Aparmemes ceo k'ai escrit

E del ensampleire translate,

Kar ki ke veot en verite

Entendre le e ovrer apres

Prudume serra tenu ades,

Kar entendre puet e saver dreit 2250

Coment en vertuz aver se deit,

E endreit sei meimes, sa*ciez de fi,

Quant al cors e al alme8 ausi.

A entendre fet tant nekedent

Ke nature se diverse de gent

Sulum costume e naciun

Diverse, e diverse conplexiun,

E divers liu e regiun ;

Dunt par iceste reisun

En diete deit om ceo garder 2260

Tuei a ki dreit puet valer.

4 Dunt medicine k'est ici tuchee

En chaude terres fu trovee,

Ne ne vaut pas a tuz generaument,

De diverses re?iuns a gent,

Fors sulum mescine generale

Ke costume fet especiale ;

Kar costume en norissement

Mescine est a tute gent —

Si la custume male ne seit, 2270

De la quele retreire 5 chescun se deit

Petit e petit, pur sei user

De bone custume purchacer.

E ke si garde sa nature

Ke male costume ne la pust nure ;

C'est ore generale reisun

Ke diete en chescun regiun.

Mes en chescune veirement

I ad grant difference de gent,

E les regiuns diverses sunt, 2280

Pur ceo diverses costumes unt.

Ausi en une regiun
Diversent gent par complexiun
E par costumes ensement,
As quels diverse diete apent,
Pur ceo a chescun veirement
Medicine especiale apent.

6 Pur ceo le di, nel voil celer,

Line 2202 Of the times when wine-drinking is harmful. 2216 Choose a

suitable wine. 2220 Do not get drunk often, ■ 2224 but to do so once or twice

is profitable. 2230 Some natures need wine, 2232 to others it is harmful.

2237 End of Treatise. 2238 A part of the treatise is evidently lo-t. 2244

But the teaching of the existing portion suffices for the good government of soul
and body. 2254 OJ the value of this treatise as regards the body. 2262 //

deals with the needs of hot countries. 2268 The customs* of particular countries

mu^t be considered, 2282 and of paiticukir people.

Une gent sunt, devez saver,
Ke sanz vin ne purrunt manger ;
E autre gent sunt sanz dutance
Ke de vin beivre unt grevance,
Es quels le manger od vin beu
Est en 1'estomac corumpu,
'-^E repleciun fet e engru'ement,
E fievres engendre enseoient.

De cest treite plus ne trovai.
Mes plus i ad, tresbien le sai,
Kar devant en cest liveret
Tuche choses ke il premet
En meismes cest livre a treiter
Dunt rien ne poie apres trover.
Mes pus ke si est asez, suffit

2230

2240

1 f. 194 v° b.
* f 195 r° b.
» f. 195 v° a.

2 f. 195 r° a. 3 1. 2253, alme] MS. alme alme.

I. 2271, retreire] the last r closely resembles a / in the MS.

3*3

Mes poi amuntent sanz bien crcre ;
3 N'est pas nume charite, 234°

Sanz creance, ovre dc pite.

D'autre part si aucun creit

Sulum seinte eglise a dreit,

Ses ovres bones sunt sanz charite

S'il seit en mortel pecche ;

Mes nepurquant bon est de bien fere

Pur grace aver de pecche retreire.

Mes tant come home git en pecchee

Creance e esperance e charitee

E trestutes les autre6 vertuz 2350

A sauver home sunt trestuz miz ; •

Dunt meske paens bons seient en sei

Vertuz ne profitent pas sanz fei,

Fors sulement, en verite,

Ke4 n'aurunt peine fors de oscurte.

Mes crestien ke gist en pecche,
Ke purreit, s'il vosist, estre sauve
Par bons ovres e sa creance,
Si ne veut aver repentance
Cist ert en peine pleinement
E en oscurte sanz finement.

2360

Kar ne fet pas trop a fier

En l'art de medicine avant nomee, 2290

Fors en la terre ou fu trovee,

E ceo ke puet a tuz generaument

Profiter, sulum ceo ke apent

Par costume bone e par entempreure,

Ke trop ou tropoi ne pust nure,

E face apres le document

Aristotle sulum ceo k'apent

(Mes tuie veis bon est e reisun

De fere le par discretiun),

Kar ne meffra pas legierement 2300

Cil ke de sage cunseil enprent.

Endreit del alme devez saver
Ke crestien bien se puet sauver
S'il fet sulum le document
Ues vertuz ke cest livre aprent.
Mes ceo ne vus dei jeo pas celer
K'a Giu n'a paien ne puet valer
Fors sulement a eschivre peine,
Mes en joie del ciel pas ne les mene
Pur ceo ke creance lur faut, 2310

Esperance e charite ke tut vaut ;
Kar ki ke faut del fundement,
L'overe perit tut pleinement.

I Le fundement de nostre creance
E de tuz vertuz l'enseverance
Est Jhesu Crist le sauveur,
Le fiz Deu nostre creatur ;

II est charite e nostre creance,
II est del tut nostre esperance.
Les quatre vertuz d'enfermement, 2320
Ke nomai au comencement,
E dunt est en 2 cest livre tieitez,
Profitent s'il seient acoplez
A fei e esperance e eherite
Ke vertuz sunt de divinite.
Kar profiter ne purrunt autrement
D'aver la joie ke fin ne prent ;
Kar par bone e dreite creance
Avum de gloire esperance,
Mcsn'estpasdreitecreance nume, 2330
Ne esperance, sanz charite ;
Ne charite n'est nule sanz creance
Ne l'un ne l'autre sanz esperance.
Kar issi sunt encheenez,
Si avez une, trestuz avez,
E si une des vertirz vus faut
L'afere des autres poi vus vaut.
Dunt Ten puet overes de pitie fere,

Line 2302 Of the value of this treatise as regards the soul. 2306 To follow

its teaching would not save an unbeliever. 2320 Of Faith, Hope, and Charity.

2330 They are inseparable. 2342 A Christian ivho sins is without Charily.

2346 But his creed and good works will help to raise him. 2352 Good works

cannot save a heafhen, but will lessen his pains. 2356 A Christian who per-

sists in sin will be lost utterly. 2362 Of the ' Lumere as Lais'. 2376 Ptay

for Piere eTAbemun, ivho translated this book.

En un livre ke fes ai jad

De ceste matire treitie i ad,

E mut des choses, saciez, sanz fable,

K"al alme d'umme sunt profitable ;

6 Le livre, en verite saciez,

' La Lumere as Lais' si est nomez.

Pur ceo n'en voil ore plus treiter,

Ne cest ne faz for pur adrecer

Cest livre, par dreit entendement 2370

A acumplir le enseurement.

Kar ore pert, ceo semble, sanz respit,

Coment cest livre ad dreit profit \

Par creance od l'enjustement

De esperance e charite ensement.

Mes ore priez, pur Deu amur,
En ceste fin pur le translatur
De cest livre, ke Piere ad nun,
K'estreit est de ces de Abernun,
Ke de bien fere doint sa grace ;
E a nus tuz issi le face,
Ke le regne pussum merir
Ke done a suens a sun pleisir.
Amen.

2380

f. 195 v° b.

2 1. 2322. est en] MS. en est.
2355> Kel MS- Ka- * f- J96 r° b-

3 f. 196 r- a.

A SELECT

BIBLIOGRAPHY

Ceccioxi : ' II Secreto Secretorum e le redazioni volgari ' in Propugnalore vN.S.)f

ii, pp. 72-102.
Flugel: Wiener Hss., iii. 258 (1827).

Foerster, Richard: De Aristotelis quae feruntur Secretis Secretorum Com-
mentate. Kiel, 1888.
— Scriptores physiognomonici, 2 vols. Leipzig, 1893. Cen-

tralblatt fur Bibliothekswesen, vi.
Hamilton, George L. : 'The Sources of the Secret des Secrets of Jofroi de

Waterford ', Romanic Review, i.
Hertz, Wilhelm : Die Sage vom Giftmddchen. Munchen, 1893.
Holmes, John, in B. M., Add. MS. 20722, has notes on the Secretum.
Knust : Jahrbuch fiir romanische und englische Literatur, x. 153,272.
Leclerc, V. : Histoirc de la medecine arabe, i. 182 ; ii. 372, 447, 466.
Rose, V. : De Aristotelis librorum ordine, p. 184 ; Aristotelis Pseudepigrap/iica,

p. 583 ; and in Zeitschrift fur deutsches Alterthum, xviii, p. 331.
Steinschneider, M. : Die hebrdischen Uebersetzungen des Mittelalters, 1893.

— Jahrbuch fiir romanische und englische Literatur, xii. 366.

Toischer, W. : Die altdeutschen Bearbeitungen des pseudo-aristotelischen Secreta

Secretorum. Prager-Neustadt, 1887 (not seen;
Wenrich : De Auctorum Graecorum operibus. Leipzig, 1842, pp. 139, 14 1-2, 162.
Wustenfeld : Abhandlungen der Gottinger Gesellschaft, Bd. 22 ; Uebersetzungen

arabischer Werke, 1877, p. 81.

INDEX

Abu Shaker, 269.

Abul Faraj, quoted, Ivii.

Achillini, revision of, xi, xxiii, xxiv.

Aedgidius Colonna, ix.

Aesculapius, 52, 177, 187, 268.

Aibertus Magnus, xviii, xix, lxiii,
277.

Albumazar, 23, 62.

Alchemy: El Habib, xlvii ; liber
Kalid, xlviii; Emerald Table of
Hermes, 115, 262.

Al Fakhri, quoted, xvi.

Alfredus Anglicus, xlvii.

Algazel, 11.

Alhazen, lv.

Al Makin, quoted, xii, xxiii, liii,
269.

Amazons, 155.

Ambasoyi, 57.

Ammonius, 269.

Ancheralh, 160.

Andromachus, 107.

Antioch, xix, 26.

Antonius Musa, xliv.

Aratus, 10.

Aristo, 93.

Aristotle : de immortalitate ani-
mae, xxiv ; letters of, xxxviii,
38, 269 ; de Celo et Mundo, 37 ;
Metaphysica, 89, 127, 128 ; Pos-
terior a, 109; Meteor is, 129;
Physiognomia, 167.

Artephius, 9, 23, 268.

Aspects, 18.

Astrologers, tales of, 137, 233.

Astrology, xlvii, 60, 108-113, 161.

Aulus Gellius, 269.

Averroes, viii, 8, 127, 267.

Avicenna, xl, xlv, xlvi, 5, 10,
274 ; Metaphysics, 37, 56 ; Ars
Medicinae, 72, 73, 89, 276; de
Anima, 132 ; de Animalibus,
165.

Bacon, Roger, viii : de Accidenti-
btts Senectutis, 23 ; Antidotario,

23 ; de Retardatione Accidentia
Senectutis, 66 ; Communia Na-
tura/ium, xlii, 76-80 ; Opus
Majus, xxix.

Bede, quoted, 108.

Bible: Acts, 63; Exodus, 56;
Esdras IV, 13 ; Genesis, 72 ;
Isaiah, 56, 271 ; Romans, 125.

Boethius, xviii, 3.

Books : Liber decern Scienciarum ,
xxiii ; Viaticum, 70 ; Policrati-
cus, 72 ; Smaragdus, 72 ; de
pulmentis et medicinis, 90 ; de
Aquis, 98 ; de medicinis com-
positis, 98 ; Novetn Judicum
Astronomie, IC9; de Lapidibus,
xiii, li, 114; de P/antis, 114;
Liber trium auctorum, 165.

Books of magic, 6.

Budge, Sir Wallis, x, xii, xiii, lx.

Cardonne, Melanges, lvi.
Cassiodorus, 2, 3.
Caule geldel, 94.
Cecco d'Ascoli, xlvi.
Censorinus, 93.
China, 122.
Cicero, xxxix.
Comet of 1264, 10.
Constantina, daughter of Arch-
bishop of Athens, xv.
Cowley, Dr., xiv.

Damascenus, Johannes, 70 ;
Aphorisms, 74.

Date of treatise and notes, viii.

Dee, John, vii.

Dey, Robert, vii.

Dieterici, F. H., lvi.

Diagrams: of the Heavens, 13;
the Zrdiac, 15; the first point
of Aries, 15 ; signs and as-
pects, 18; Houses of Planets,
21 ; form of horoscope, 22.

Diodes, xii, xliv, 272, 273, 274.

Diogenes Laertius, 272.

3l6

Dioscorides, 74.

Eberhard, xxviii, 3.
Ethicus, 37.
Everitt, James, vii.

Fleischer, H. L., lxii.

Foerster, Richard, x\i, xxxix, lxiii.

Fotheringham, C. H., xliii.

Fredrich, C, xli, xliv.

French woids in S. S., xxii, 274,

275.
Fulgentius, 71.

Gaster, Dr., x, xiv, xvi.

Gilson, Mr. J. P., xxv.

Giraldus, Cambrensis, ix.

Gollin, Jean, ix.

Greek influences on Secretum, x.

Gregory IX, xxii.

Grosseteste, Robert, de impres-

sionibus, xxix, 268.
Guibert de Tournai, ix, xviii.
Guido Vere de Valencia, xix, xx, 2 5.
Gulielmus, de consuetidine amo-

vetido, 94.

Haji Khalfa, xiii, lix.

Haly, 272, 274.

Hanayaj, xxxix, 1 8 1.

Henry 1, 58.

Hermes, 135, 181, 189, 232$ 259,

262, 270.
Hermogenes, 44, S5, 99, ^S, ^7,

162, 277.
Hertz, Wilhelm, xl.
Harizi, Judah Al, xiv, xvi.
Hippocrates, 66, 81, 83, 165, 219,

268, 272.
Hunain ibn Ishak, lii.
Hypatia, xv.

Ibn Khaldun, liii, lx, lxii.
Ikhwan as-sa/ti, lvi.
Introductory treatise, xxviii, I-24,

278-83.
Isaac, xl.
Ismail Ali, vii.

Jean de Launha, ix.

Johannes Hispalensis or His-
paniensis, Avendeath, xvii, xxi,
xl ; his preface to S. S.} xvii-
xviii.

John of Basingstoke, xv.

John of Procida, liii, 270.
John of Wales, ix.
Josephus, 62.

Kircher, A., lviii.

Leo, Tactics, lix.
Livy, 11.
Lucan, 10.

Macer, liber herba? um; 88.
Macrobius, xxxviii.
Magic, bioks of, 6.
Ma'sudi, 270, 271.
Matthew Paris, xv.
Mediterranean Sea, 118.
Messahala, de causis orbis, 1 28.
Mesue, viii, xiv ; de egriluditu

oculortim, 273.
Michael Scot, xviii, xx, xxi, lxiii.
Mithridates, 88.
Mondaldo, Adam de, version of,

xxviii.
Montpelier fair, ic6.

Napolis, xix, 25.
Neo-Platonism, liv.
Kordmann, Charles, xliii.

Orosius, 11.

Paulus Aegineta, xliv.
Peraud, William, ix.
Philip of Tripoli, xviii, xix, 25.
Philoponus, Joannes, 269.
Physicians, The Eight great, xlvi,

98, 212.
Piere dAbernun. 287.
Placita PJdlosophorum, liii, .270.
Plato, 37, 56» 60i 271.
Pliny, Hisioria Naturalia, 37, 54,

93, «I-

Po lemon, 165.

Poor, Prof. C. L., xliii.

Prairies dor, lii.

Ptolemy, 9, 10, II, 62, 108, 109,

no, 128.
Ptolemy of Lucca, ix.
Pusey, Dr., xiv.
Pythagoras, xxxix.

Quran, xl.

Rashdall, H. (Rev.), xlvi.

Razis, xl, xiv, xlvi, lxii, 273, 274, 277.

3J7

Renzi, S. de, Collectio Salernitana,
liii.

St. Augustine, 2, II, 37.

St. Benedict, 4.

St. Gregory, 2.

St. Scolastica, 4.

Salerno, liii.

Sancroft, Archbishop, vii.

Seasons, variable length of, xlii,
xliii.

Secretum Secretorum : Chapter
headings, 28-35; titles of dis-
courses, 179; Manuscript de-
scription of, vii ; Manuscripts,
principal, xxvii ; Manuscripts,
criteria of, xxv, xxvi ; Manu-
script versions, xxxi-xxxvii ;
printed texts of, xxx-xxxvi ;
version in Latin verse, xxx ;
Syriac text of, xi, xxxviii ;
Eastern Arabic form, xiv-xvi ;
Western Arabic form, xiii ; re-
vision of text, xxii ; division of

. text,xxxvii; analogous treatises,
ix.

Scitae, 57.

Servius, 3, 54, 108.

Soranus, xliv.

Steinschneider, M., xiii, xvii, lix.
Storella, Franciscus, xxiv.
Suchier, Hermann, xvii.
Syriac Original of S. S., xi, xii.

Taegius Franciscus, revision of

Secretton Secretorum, xxiv.
Tharasia, xvii.
Themistius, the Horn of, lviii,

Theophina, xvii.
Turks, 154, 240.
Turner, Prof. H. H., xliii.

Usaibi'a, Ibn Abi, lix.

Vere, Anglo-Norman family of,
xix, xx ; see also Guido de Vere.
Vincent of Beauvais, ix.
Virgil, 3, 10, 54, 108.

Windet, James, M.D., vii.

Ximenez, Fray Francisco, ix.

Yuhanna ibn el Batrik, xi: xvii, Ixi

ERRATA

page 15, I. 24 lege in celo

20, 1. 36 (vel hominibus)

31, 1. 16 eorum remediis

76, 1. 20 Spring

87, 1. 19 two mouthfuls

89, 1. 27 scilicet exterius,

108, I. 1 marg. t

160, 1. 29 Et illud

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